Glass 
Book 



/ 



THE 



MISCELLANEOUS 

W O R K S 

OF 

Mr JAMES MEIKLE, 

LATE SURGEON IN CARNWATH. 
CONTAINING 

ALL HIS REMAINING PIECES IN PROSE IN- 
TENDED FOR PUBLICATION. 

EDINBURGH : 

TRINTED FOR OGLE & AIKMAN, AND J. PILLANS & SONS, EDIN- 
BURGH j M.OGLE, GLASGOW j AND R. OGLE, LONDON. 

J. Pillans & Sons, Printers. 
1807. 

(Entered in Stationers Hall.) 



-EfSN ONT. LIBRARY 
i:4. 1938 



CONTENTS, 



The vaft Concern 



of the Rational World. 

Introdu&ion, - Page 3 

Meditation I. On the vanity of riches, - 9 

— — — II. The vanity of relations, - 22 

. III. The vanity of children, - 33 

■ IV. The vanity of honour and greatnefs, 38 

■ — V. The vanity of 'king life, - 44 
— — -VI. No fhadow in heaven, - 49 . 
m — Vll. The enjoyment of God, - 51 

— VIII. The heavenly vifion, - 52 

n — IX. For ever with the Lord, - "54 



Meditations on the Love of Christ,— in affuming 
the Human Nature, and fuffering in it for the 

Salvation of Sinners. 

: ■ ". , ; . ... ' : -t * 

Med. I. On the generation of €hrift, - 59 

1 II. Our Saviour born in a ftable, and laid in 

a manger, 61 

Med. 



IV 



CONTENTS. 



64 

66 
68 
70 



74 
76 



Med. III. Herod and Jerufalem troubled at the 

news of Chrift's birth, _ p age 6 

IV. The babes of Bethlehem (lain, 

V. On Chrift appearing as a man among us 
- — - VI. Chrift's obfcurity for thirty years, 

VII. The joy of falvation, - - 

VIII. The excellency of redeeming love, 71 

■ IX. Chrift altogether lovely, 

X. Immeafureablenefs of love, 

XI. Saints the fons of God, 

XII. Redeeming love the perpetual theme, 77 

XIII. Chrift carries his own crofs, - 79 

XIV. The facred e^c-u g 

XV. Tne eternity of love, - 83 

.... XVI. The half has not been told us, • 85 
«— XVII. The guilty acquitted, the juft caft, 87 
— — XVIII. An angel ftrengthening Chrift, . 88 
■. XIX. Chrift having no houfe, - 89 

XX. Redemption aftonifhing, 90 

■ XXI. Behold how he loved them ! - 92 

«— XXII. Communicants enjoy Chrift 3 s perfonal 

prefence in heaven, 93 
■ XXIII. The Lord is rifen indeed, - 95 

A Word in Time of Need ; or, A few Thoughts 
in honour of Religion : Recommended to the fe- 
rious confideration of all, - - 10 1 

Seme Thoughts on the eternal enjoyment of God, 167 

Heaven and Hell j or, A twofold view of the future 
ftate, - ... 201 

Some Thoughts on Marriage, - - 239 

A 



CONTENTS. V 

A ftrange Narrative concerning the cafe of a young 
gentleman in a man of war,— by an eye-wit- 
nefs, - - Page 259 

Remarks on it, - 276 

Sayings, - - - 281 

Private Readings on the Pfalms of David, - 295 
Emmanuel: A Poem, - - - 301 



IM- 



. \ 



IMPROVEMENT 

FOR 

ETERNITY; 

OR, 

THE VAST CONCERN 

OF THE 

RATIONAL WORLD. 



A 



». \ 



INTRODUCTION, 



What an excellent creature was man at firft crea- 
ted ! when heaven was in his eye, and God had all his 
foul ! Well might the sons of God (hout for joy, when 
this cope-ftone of the lower creation was laid j well 
might the morning- stars fing together at that honour 
and comely majefty that was put upon him. But how 
is this son of ths morning fallen! How is he alienate*! 
from the life of God ! How does he neglect the invi- 
fible realities of eternity for the periling trifles of time ! 
Nor are the worldlings only guilty of this eftrangement 
from the heavenly frame of foul. Even the faints 
themfelves, who mould prefs forward " to the mark for 
the prize of the high calling of God in Chrift Jefus/' 
retain too, too much of this inbred carnality ; End the 
things of time mine too bright in their eyes to be ac* 
counted dung and lofs for the excellency of the know- 
ledge of Qirift Jefus. Though, the feed of God being 
•A. 2 implanted 



4 



INTRODUCTION. 



implanted by the Spirit in them, they (liall never finally 
fall away, but fiiall improve for eternity ; yet did they 
purfue it continually, the weak might grow as David, 
and the houfe of David as the angel of God. Some- 
times the faints may find a melting of heart at the throne 
of grace, as the wax melts before the fire 3 but when 
the duty is over, the frame is fled, away they go, and 
God is too feldom in their thoughts, perhaps, from thek 
morning to their evening prayer. The affairs of life 
confufe them, and a throng of bulinefs hurries them a~ 
way from God. Few or none, like Mofes, bring the 
mining fplendour of communion from the Mount with 
them in their face, in their converfation. The pious 
perfon would not only have Chrift to his own foul, but 
to his houfe, to his family and friends, his acquaintance 
and countrymen j and would account it his greareft joy 
to fee Immsnuel's glory H cover the heaven, and the 
earth full of his praife ; to fee his kingdom enlarged 
from fea to fea, and from the river to the ends of the 
earth." 

It is hard for the Chriftian to get his heart fo difengaged 
from the world, but that, fome time or other, like If- 
rael with the flefh-pots in Egypt, it will remember, re- 
coil towards, and feel after it j and will have too great 
delight in, defire after, or difquiet for want of fome 
of its good things. This natural inclination after 
things below makes us forget the things above. This 
brings leannefs on our fouls, and a feeblenefs into all 
our fpiritual powers. One thing here is very hurtful to 
the Chriftian, and that is, a being content if a faint, 
though of the leaft magnitude. But fuch contentment is 
very oppofite to the afpiring principle of love. The 
eye that is fpiritually illuminated will never be fatisfied 

with 



5 



tvith feeing the beauties of Jefus, nor the ear with Heat, 
ing the praifes of our incarnate God. It is the nature 
of true grace to pant after " the meafure of the ftature 
of perfect: men in Chrift Jefus." Being allured of falya- 
tion, is no argument againft improving for eternity, but 
rather the oppofite. Thus, the heir-apparent of a crown 
may provide life-guards and armies, horfes and chariots, 
and all the regalia of kings, which it would be down- 
right madnefs in a private perfort to do. So an heir at 
heaven, an expectant of glory, fhculd meditate much 
Jon that ftirte of glory which he is Ihortly to b^poffetfed 
of. Are not the children of this world wifer in their 
generation than the children of light ? See the man on 
whom the (lores of India pour, how he grafps greedily 
for more, and, like the grave, cries, Give, and never 
fays it is enough. No wonder there be different degrees 
of glory among the faints in heaven. How will Enoch., 
the heavenly-minded Enoch, who walked with God -three 
hundred years, outlhine a generation of fuch Chriitians 
as are in our day ! Now, the great rock on which many 
dam, and are almoft ihipwrecked, is the world j many, 
I fay, of thofe that feem to improve for eternity. Yea, 
lawful bufinefs, unlawfully, unfeafonably. or too an- 
xioufly purfued, rs a gilded bait that conveys ruin to 
many a foul. No fltuation-, no change of circumftancei, 
mends the matter, where the world is'feated in tile af- 
fections j for in profperity it puffs up the cariist mifi'd^ 
and in adverfity it pains the carnal fpirit \ fo that, how- 
ever the world goes, it goes always ill with the world- 
ling. The things of time occupy our thoughts too 
much, when we have not a thought to occupy about 
eternity, whither we are bound. Our curled defire after 
riches, greatnefs, and renown, is the very reafon why 
-A 3 jgf 



a 



INTRODUCTION. 



Vre mifs true riches, eternal greatnefs, and permanent 
renown j but happy they who, in view of eternity, re- 
gard not the world's frowns, nor believe its fmiles, but, 
angel-like, live above them both, and, in this elevated 
Itate of mind, improve for eternity. 

Now, that we may be perfuaded to this duty of fir 
ving as it were in eternity, and .convinced that it is the 
excellency of a Chriltian fo to live, we mall view the 
things that draw us afide, and impede our walking with 
God, and weigh them in an even balance, and if found 
wanting caft them away. And this (hall be in a few 
meditations, firft on worldly things in their vanity, then 
on heavenly things in their glory. But here the author 
begs leave to make an obfervation or two : 

1. That he intends not to inculcate a fupine negli- 
gence about the affairs of this life, an overlooking of 
temporal mercies, or a ftoical ftupidity about the croffes 
or afflictions of this ftate *, he would only have himfelf 
and others never to expect heaven on earth, nor take it 
ill when difappointed. 

2. The author cries down the world, neither horn pet 
nor disappointment, for he has in possession or expeftalion st 
good portion of thofe worldly enjoyments, the vanity of 
which he would fain expofe ; and therefore writes not out 
of ill-nature, like thofe that undervalue and hold things 
cheap, merely becaufe they cannot attain to them, but 
that he may never overvalue what he has in poffeffion ; 
never be too much pained when his expectations are dif- 
appointed, and when deprived of what he poflefies. And, 

Finally, as he believes the passions, appetites, and 
plagues of his heart, are not peculiar to himfelf alone, 
but epidemical among thoufands of his brethren of 

mankind, 



INTRODUCTION. 7 

mankind, therefore he would be glad that all in the 
fame circumftances fliould partake of his preservatives^ 
and be advantaged by his antidotes, under the divine 
bUfling. 



IM- 



IMPROVEMENT 

FOR 

ETERNITY, &c, 



MEDITATION I. 

ON THE VANITY OF RICHES* 

The carnal mind thinks nothing can give happinefs 
but riches, and yet none are greater Grangers to happi- 
nefs than the rich ; for how difficult is it for the rich 
man to be the religious man too ! to ferve God, and 
be ferved of Mammon ! But, as my depraved appetite 
is after perifhing clay, not for the prefent neceffary fup- 
ply, which is lawful, but for times unknown, and heirs 
unborn, to be as it were independent of Providence, let 
me candidly examine into riches, that I may fee their 
vanity. 

Now, I fee that they are, r. Dangerous. 2. De- 
ceitful *, 3. Empty and unfatisfaclory j and, 4. Perifh- 
ing and tranfitory. 

1. They are dangerous both to body and to foul. 
(■1..) To the body. The rich is hated and envied, fome- 
times robbed by the way, and {lain, while the poor 
walk along the high road as fecure as a king in the 
midft of his guards, and with lefs confufion. Had Na- 

both's 



10 



IMPROVEMENT FOR ETERNITt. 



both's Indigence deprived Him of his vineyard fooner, in 
the courfe of ihings he had poffeffed his life longer. 

While the houfes of the opulent are marked out by 
the thieving gang for the no&urnal attack, the poor 
man, that has not perhaps a milling in his cuftody, goes 
to bed fecurely v fleeps quietly, and awakes in fafety. 
If, in famine, the poor feel the evil arrows thereof, in 
the calamity of war the rich are the greateft fufferers. 
By riches here I mean a large overplus of all worldly 
good things, above what he needs or expends in his Na- 
tion ; for no particular fum cm be called riches ; a 
Duke may be poor with his ten thoufand a year, while a 
private perfon may grow rich on an hundred. 

Again, riches abufed haye brought many to their 
grave. The surfeit and x\ie dehaucb i things too well known 
among the better (I. had almofi faid the more brutim) 
part of mankind, h?.ve Ihortened the life of thousands. 
It were telling numbers that poverty circumfcribed their 
appetite. Many, in making wings to their riches, plant 
their health and conftitution, their name and character, 
and often their life alfo, among the feathers, and all fly 
off together. How often do the impious heirs of many 
a fine eft ate in a few years fpend the induftry of ages, 
and have no reversion but a broken conftitution, a bad 
character, and a black confcience. Many entail, with 
their eftates, a feeble conftitution, and the feeds of 
many difeafes j for fome in high life live net only fall for 
themfelves, but for their pofterity. 

(2.) Riches are dangerous to the foul , for they not 
only give an opportunity to purfue finful pleafures, but 
force us to enjoy lawful things in too great a meafure, 
tin the foul is led far away from God, and is charge- 
able with being " a lover of pleafures, more than a. lover 

of 



IMPROVEMENT FOR ETERNITY. 



11 



4>F God." It is rare to be high in the world, and humble 
in fpirit } rich in time, and rich in faith. How many, 
in the great day, (hall curfe the riches which they now 
idolize, the grandeur ihey adore, and wi(h their em- 
broidered robes had been a parch of rags, and their ho- 
norary titles epithets of ridicule ! Would not my ambi- 
tion introduce me into the prefence of my fovereign, 
detair. me at his ccurt, and make me intermeddle with 
the affairs of the kingdom? but would net my cor- 
ruption greatly hinder me to acquaint myself with God f 
the -King eternal, immortal, and invifible, perfections 
of * which no king can boaft, wherely good should sure- 
ly come to me. Attendance on an earthly throne, fuch 
is my depravity, might impede my preffing for nearnefs 
to the throne- of grace, and communion with God. 

Again, riches 'make me value tnyfelf more than I 
ought \ for we commonly value ourfelves according to 
what we have, not according to what we are, otherwife 
we (hould always be humble. Thus, by my high opinion 
of myfelf, I am ranked among " the prcud, whom God 
k-noweth afar off." 

Again, the more iiches, the greater account I have 
to make to God j for not cne farthing of my yearly 
thoufands is allowed to be confumed on my lufls, or to be 
laid out on vanity, while a fellow-creature is in real 
want. Yet I may live according to my Ration. 

But might not riches enable me to ferve God better, 
to be more ufeful to others, to relieve the poor, aiTift 
the oppreffed, and do many good actions ? Trie, O 
my foul ! fome fuch inftances have been, hut ieldom do 
men, even good men, make the brfl ule of riches. It 
is eafy to think hew I could do much good vu.ii riches, 

if 



12 



IMPROVEMENT FOR ETERNITY. 



if I had them, but not fo eafy to do as I mould when I 
have them. Often riches and niggardlinefs come toge- 
ther, fo that, though they fill the hand, they do not 
open the heart, or make the man more liberal. 

But are not riches better than extreme poverty ? 
But what is extreme poverty ? I have known a 
perfon who thus expreffed himfelf: " I have often 
eaten my dinner, and but a homely and fcanty one 
too, without knowing how I was to fup y and fome- 
times gone fupperlefs to bed, without knowing of my 
breakfaft. I have w r orn out fhoes and cloaths, without 
knowing how to be provided in others. I have beeu 
within a few days of the term of removal, without 
knowing of a houfe to dwell in $ have had demands of 
juft debts made upon me, and had not a penny to pay, 
nor knew what hand to turn to j yet I dare not call 
this extreme poverty, for I was honeftly carried through 
all, though fuch trials I have had for years. On the 
other hand, (continues the fame perfon), I have dwelt 
in mine own houfe, without any trouble at the ap- 
proaching term, have had my table covered with mo- 
derate plenty, changes of apparel, and money in my 
poffeflion, yet no demands made upon me. But my ex- 
perience can call the afflicted ftate the beft ftate, for 
thus I was prepared for the profperous." 

In low circumftances, the foul is led out to God, but in 
plenty is apt to be led alide to the creature. How beauti- 
ful is that continual difplay of God's fatherly care, who is 
at the pains, fo to fpeak, to hand-feed his children, while 
his providence, like Elijah's raven, brings iomething in 
the morning, and fomething at night, day after day ' 7 
juft the prefent neceflity fupplied, and no more in light. 
Thus to-day's provifion bids me hope for to-morrow j 

to-morrow 



IMPROVEMENT FOR ETERNITY. 



IS 



to morrow comes, and I am provided for, which makes 
me ftill hope for the time to come j thus faith becomes 
as it were a trading giace, begs daily at the gate of 
heaven, and is not denied. He that has nothing but 
changes before him, hangs on God alone, while he that 
has no changes fears not God. 

Again, riches force men into a confufion of affairs, 
and keep them in a hurry of bufinefs, which confumes 
the fpare hours that they mould fpend with God, and 
in improvement for eternity. Not that any man is to 
neglect the bufinefs of life, by which he muft live ho- 
neftly in the world, and ferve his generation ; but, of 
all employments, let me chufe that by which I may live 
moft retired from the world, and wait with feweft dif- 
tradtions on God. And woe to that man in whom the 
love of the world has more place than the love of the 
Father ! How often, through hurry of bufinefs, is fa- 
nrily-worfhip neglected in the morning or evening, or 
both. Many hurry to the (hop or counting-houfe, with- 
out paffing through the clofet ! 

Again, what care and difquietude attend on riches ! 
Here one who had a large fum of money of mine turns 
bankrupt, and I feel more than the man that never had 
a farthing to lend. Thus I find, 

2. That riches are deceitful. Every man expects 
happinefs in riches, but no man finds it ; nay, fays So- 
lomon, " the abundance of the rich will not fuffer them 
to fleep." O the golden dreams that men have while la- 
bouring to be rich ! health of body, tranquillity of 
mind, a fplendid houfe, a fat table, a grand retinue, 
many dear friends, noble connections, and univerfal ac- 
quaintance. Well, fomehow he hits on the golden 
mine, and becomes immenfely rich, but very miferable ! 

E His 



14 



IMPROVEMENT FOR ETERNITY. 



His health yields to forfeit and debauch ; his mind is 
all tumult and diftrefs, which it feeks to fhun by being 
abfent from itfelf. His fplendid houfe is a rendezvous 
for fox-hunters and horfe- racers ; his fat table, and 
grand retinue, will foon make his eftate lean enough 5 
and his dear friends, noble connections, and univerfal 
pxqualntance, will every now and then, in feme point, 
give him pain, and foon make him drop all acquaint- 
ance for the folitude of a jail. If riches gave felicity, 
the richelt. would be the happieil man, but the expe- 
rience of all ages contradicts this. Eut, not to ftay, 

3. Riches are empty and unfatisfa&ory. What more 
can the rich have than food and raiment ? Is not the 
homely food the more wholefome ? Is not the coarfe 
garment as good to defend from cold as the embroider- 
ed robe ? No fum can bribe difeafe or death. Tire 
gout, the gravel, will attack the king on the throne, 
as well as the beggar on the dunghill. It is nothing to 
nature, if the be fatisfied, whether the dinner confifls 
of one or of ten covers, and whether the drink be wine 
or water \ no matter whether the houfe be more or lefs 
elegant, if it melter from the dorm. A whole eftate 
cannot purchafe peace of mind to the proprietory and 
the lead fatis f a£iion is often found by thofe who poITefs 
the greater: fums. Nay, riches, like the dropfy, while 
they increafe, create a craving appetite ftill for more. 
Hence, where is the man that fays, I have enough ? 
Their abufe may trouble my confeience, but can give 
110 peace there. Tranquillity of mind and true fatis- 
faction increafe not with cur fums. Such fewness of 
spirits has attacked feme men in high life, and of opulent 
fortunes, that they have difpatched themfelves, to be 
out of their prefent anguifh, regardlefs of an awful 

hereafter ! 



IMPROVEMENT FOR ETERNITY. 



15 



hereafter ! Very moderate incomes will procure all the 
neceiTaries of life, and more than that is often to the 
difadvantage of the poiTefior j fo that an infatiable appe- 
tite after riches is a great proof of a wrong judgement, 
weak grace, and ftrong corruption. It is little fatisfac- 
tion to the humane landlord, to drive an unfortunate 
tenant to the horn, and his fmall family to mifery j 
little pleafure to the companionate creditor to divide the 
laft (hilling of an honeft bankrupt. The food is as pa- 
latable, and the cloaths are as warm, the mind is as 
tranquil, and the countenance as ferene, with a mode- 
rate fupply, as with the greater!; abundance. Let four 
men fet out on a journey j one travels on foot, another 
on horfeback, a third in a chaife drawn by two, and at- 
tended by one fervant behind, and a fourth in a coach 
drawn by fix, and attended by four fervants j they ar- 
rive at the inns, and are lodged according to their rank. 
Well, I doubt not but the foot- traveller fleeps as found, 
awakes next morning as compofed, and purfues his jour- 
ney with as much pleafure, as any of the other three. 
And I am fure, when all travellers arrive at the grave, 
that the poor will lie as foft in a mean, as the noble- 
man in a marble tomb, and may perhaps rife with more 
compofure in the morning of the refurrection than the 
other. 

Again, riches are not real, but relative to our ex- 
pences. A voluptuary, like fome of the Roman empe- 
rors, can gormandize whole kingdoms, while a mode- 
rate perfon can appear elegant on a fmall eftate, and 
not ruin it. Here a ruflic is palling rich with ten 
pounds a-year, while in the neighbourhood a nobleman, 
with ten thoufand a-year, runs into debt, and, though 
almoft incredible, becomes bankrupt. Here one be- 
£ 2 comes 



16 



IMPROVEMENT FOR ETERNITY. 



comes fenlibly richer, but his expences infenfibly increafe, 
ib that he is little better than before j fo fays Solomon, 
u When goods are increafed, they are increafed that eat 
them; and what profit hath the owner of them, fave the 
beholding them with the eye ?" There a man fuccefsful 
in bufinefs adds to his capital every year, till he becomes 
very rich, but is he more benevolent than before, more 
an almoner to the poor, more the pattern of virtue, the 
iupport of the oppreffed, and the friend of mankind, 
than before ? Is there any additional glow made to his 
gratitude heavenward ? any increafe to the graces of 
his foul, or the peace of his mind ? If not, inftead of 
boafting of his riches, he has reafon to fear that the ruft 
of them will rife againft him in the day of judgement. 

A man that has no eftate thinks he could be both 
happy and content with a very fmall one ; but if not 
happy in what we have, we will never be happy in what 
we have not. Satisfaction is ftill placed in a fum of 
which we are not poffeffed. A man with five hundred 
a-year places fatisfaction in a thoufand ; he that has a 
thoufand fixes it at five thoufand *, he that has five, at 
ten ; he that has ten thoufand, at twenty and he that 
has the greateft fum, at an income ftill above him, ftill 
beyond him. O to place our full fatisfa&ion in the 
heavenly inheritance, and when w 7 e come to poiTeffion, 
we (hall not be difappointed. 

Sometimes a man, by leaving his widow in opulent 
circumftances, puts it in her power to make fome low, 
dishonourable match, and wound his memory when he 
is no more. Thus, alfo, the heirs of force rich men, by 
fquandering all away, have only reflected difgrace on 
their progenitors. It is not in the, nature of the creature 

to 



IMPROVEMENT FOR ETERNITY. 



I I 



to give fatisfaclion to an immortal foul, therefore in 
vain we feek it. 

4. Riches are uncertain, and foon gone 5 they cannot" 
go with us beyond the grave, and are often quite gone 
from us long before we have finiihed our journey. No- 
human fagactty can fecure our riches for ourfelves, or 
for our htirs. We may entail our eftate, and fo prevent 
its being fold, but cannot keep our fon or grandfon from 
lying in jail for debt j thus the defign of our entail, 
which wrs to fecure riches and felicity to our potterity, 
is made abortive, while, though the lands remain, the 
heir is miferable, who cur r es the entail, which prevents 
him from paying his debts, or providing for a needy fa- 
mily, Here a man, in his own lifetime, makes an eftate, 
and his fon, or grandfon, in half his lifetime fpends it, 
and defcends to his original level with greater {hame 
than his anceilor had honour in riling above it. The 
very means of acquiring our wealth, dealing in the 
flocks, an extenfive foreign or fea trade, a (hare in a 
bank, working fome mines, &c-. fernetimes on a fadden 
deprive us of all we have. Men °s affairs are fo inter- 
woven with one another, that one capital dealer, or ca- 
pital houfe failing, has been the ruin of numbers. Nay, 
a perfon being furety for fome friend in office, which he 
looked upon merely as a piece of form, has thereby been 
ruined at laft. Some have gathered liches with plea- 
fure, to lofe them with pain. Alas! mall I mention 
what I have known ? Here are two perfons of equal rank j 
cne is pinched from year to year, but content 5- the 
ether is profperous, amalfes a great fum, and fets it to 
intereft, and, it feems, fets his heart on it ; the- banker 
fails, and a great part of it will be led 5 yet his circum- 
ilances are itili better than thofe of his poor neighbour ; 

B 3 but 



18 



IMPROVEMENT FOR ETERNIlf . 



bat difcontent, and a dread of poverty, raifes a tumult 
in the unhappy foul, and makes him, with his own 
hand, put an end to his life. And this day would not 
the fad friends of the rich perion gladly drop the con- 
nection, 2nd become the relations of the poor, credit- 
able man ? and aifo barter the golden bags with his 
tranquil poverty ! Some men rapidly rife to their meri- 
c\:-.n of richer, as comets approach the fun, and as 
quickly fink again when Gcd blows upon their Jubilance 
in the day of his wrath. This is fl range, but true, that 
lew or no poor men become bankrupt 5 they are men of 
large capitals, who either launch out too far, or are 
unfortunate, and men of great eftates - y for whatever our 
incomes are, it is poiTible to live above them till redu- 
ced. So uncertain are riches, that in feeking more, 
and tb2t lawfully toe, we may lofe what we have. 
Thus, a law-fuit for what is unjuftly taken away may 
take a "-"ay the little that remains, cr a contention for 
tribes may ruin both parties. A contract for a public 
building, a bridge, or a pier, which promifes well, by 
a falfe foundation, a flood, or feme accident, may turn 
out a lofs to the contractor, which be is never able to 
recover. 

No man can fecure his riches. He may be infatua- 
ted fo that he may become furety for the fraudulent, or 
for the opulent, who may, by being bail for others, be 
not enly reduced himfeif, but ruin his friend, to whom 
he meant no harm. A fiorm at fea has (hipwrecked 
many a nourishing family ! What numbers has a war 
between nations ruined ! An inundation of water may 
ruin ^n eftate a whirlwind may cover the fertile 
plain with barren fand \ and a flood may fpread the 

• ground with mofs, and render uielefs the arable 

land. 



IMPROVEMENT I OR ETERNITY. 



19 



land. An earthquake may fwallow up our poffefiions, 
throw down our houfes, bury ourfelves in the ruins, 
and alter the beds of rivers 5 and an hurricane may 
tear up our plantations, beat down our dwellings, and 
do much mifchief to many. A carelefs fervant, or a 
flafli of lightning, may confume our houfes, our flocks 
may periih in the ftorms of winter, our cattle may die 
of difeafesj and a few days froft too early in the harveft 
may blaft the crop and the hope of the hufbandman to- 
gether - y while the rigorous contributions of an enemy 
fpread terror and poverty wherever they appear. By 
the bite of a mad dog, a man may lofe all his beftial, 
while fome of his family are alfo in danger. Sicknefs 
or difeafe in a family, or on a man's felf, may reduce 
him to narrow circura (lances \ the lofs of a limb, or o£ 
eye-fight, or of health, may render a man, once mode- 
rately rich, very indigent. Frequent deaths in a fami- 
ly are always attended with lamentation and expences, 
often too great to be borne. 

Say now, what fagacity can forefee, what power pre- 
vent , the decay of our iubft ance, and the wafte of our wealth? 
The richeft contrac! makes not always the richer! tene- 
ment j this is a proverb : and the richer! men have often 
the poorelt heirs •, this may appear a paradox, but, puffed 
up with the profpe£l of their large fortunes, they are 
often diffolute, prodigal, and imprudent, and fo fpend in 
a few years the induftry of ages. I am not furprifed to fee 
the pofterity of a mifer, who made a god of his gold ? 
of a» oppreiTor, who robbed the poor, and of a covet- 
ous cheat, who defrauded all he dealt with, foon be- 
come poor, for the curfe of heaven is an invilible moth 
that confumes all. A man is very anxious to make an 
eftate for his fan, and a rich portion for his daughters. 

The 



20 



IMPROVEMENT FOR EIE&NITY. 



The Ton fucceeds to it, and fquanders all away, while his 
fchooi-fellows, who were only put into bufinefs, live in 
eafy circumftances. The daughters, if their fortune 
are great, are juft a prey for fortune-hunters j the gid- 
dy-headed girls are caught in the fnare, and in a fiiort 
time, but too late, find their portions fpent, and their 
■perfons defpifed, by the men whom they took for 
hufbands ! But, moreover, I am not furpriled that 
the pofterity of the godly fornetimes are reduced to 
poverty, as the parents might too much place the 
fecurity and felicity of their children in what they 
themfeives had provided, and fo not have a proper re- 
liance on Providence j and fince, though their patrimo- 
ny be fpent, the providence of the God of their fathers 
is an inexhauftible flore, and whatever iiraits they may 
have here, the heavenly inheritance will enrich for ever, 
if they feek the God of their fathers. 

In a word, Is the converfation of the rich more up- 
right than the poor ? is their countenance more ferene ? 
is their confcience more tranquil ? is their departure 
more pleafant, and their refurreclion more glorious ? If 
not, I mould not be anxious to be rich j but if thefe 
things are rather the reverfe with the wicked, I mould 
ftlll be Jefs anxious to be rich, and hear the word of 
truth, " Labour not to be rich : They that will be 
rich fall into temptation and a fnare, and into divers 
foolifh and hurtful lulls, which drown men in - detrac- 
tion and perdition." Will a man rifk drowning to bring 
up a bag of gold from a deep river ? No ; but here it 
is certain, that thefe unfancliiied alfeclions drown men 
in endlefs perdition. The rich come poor into the world, 
and go poor out of the world, for he can carry nothing 
hence, when death ends his days. It is below the foul 

that 



IMPROVEMENT FOR ETERNITY. 



21 



that lias taken God for his provider and portion through 
the unknown ages of eternity, to truft to dead, deceit- 
ful, and uncertain riches, and not in the living and 
faithful God, who gives us all good things, life, health, 
ftrength, ufe of our members and organs, exercife of 
reafon, and liberty, with (which is more than all) the 
means of falvation, richly to enjoy. Can a man that 
enjoys thefe, with food though moderate, and raiment 
though mean, be thought lefs than rich ? while he that 
has all fums without thefe muft be but poor. Now, 
how reafonable to truft in God, (who gives fo much), 
that he will give what more he fees meet. Thus, while 
we receive thefe fmall pittances with the heavenly blend- 
ing, when thefe pittances come to a period, the bleffing 
that enriches the foul attends us to the other world. 
There is a fore evil that often attends riches, that the 
man who has no neceffity to fupply, no near heir to en- 
rich, is the moft parfimonious, ar,d the moft anxious to 
increafe his ftore. The riches of time, even the great- 
eft fums, are cankered and moth-eaten, but the trea- 
fures of Providence are inexhauftible. 

Finally, How foon fhall I, and all my brethren of 
mankind, be fixed in our eternal ftate ? And there the 
riches of Crcefus cannot make one miferable foul happy t 
nor the poverty of Job one happy foul miferable. The 
grandeur of an hour, and the forrow of a night-watch, 
are wholly loft in thefe eternal ages of felicity or an- 
guifti. 



MED I- 



22 IMPROVEMENT FOR ETERNITY. 

MEDITATION II. 

THE VANITY OF RELATIONS. 

Nov. 21. 1776. 
Though the bounty of Heaven fets the folitary in 
families, and blerles us with friends and relations, yet, 
if we build on them, independent of the heavenly fa- 
vour, we forget ourfelves, and offend God. 

1. My relations, the neareft and deareM, after livinglong 
in peace and harmony, may have fome crofs events thrown 
in their way, that may four their temper, and eflrange 
their affection. The neareft relations, fuch as hufband 
and wife, whofe affection fhould be moft tender, and their 
mutual forbearance the largeft, are (fuch is our cor- 
ruption) readieft to think themfelves aggrieved, and to 
be in a pafTion, till they learn one another's temper. 

2. I am not to expe£t to be happy above all men that are 
upon the face of the earth j therefore let me look round, 
and fee the vexations that attend connections and rela- 
tions. Are not the contentions of brothers, who mould 
live in unity, fometimes " like the bars of a caftle" for 
flrength ? Has noc a groundlefs law-fuit among the 
branches of a family fometimes ruined them all ? Have 
not the difgufts of thofe who have been the offspring of 
the fame parents, grown to that height, that they were 
not on fpeaki : terms r Has not the difcordance of lif- 
ters, who mould be of a more amiable temper, made 
them com.' ence fcolds and barbarians to one another ? 
Nay, the- fe very brothers, who, when young, fed at one 
table, have carried their refentmerrt to fuch a pitch as to 
deprive one another of life. Relations, when living in 
amity, have the moll glowing affections and tender re- 
gard to each other ; but, like thofe parts of the earth 

whick 



IMPROVEMENT FOR ETERNITY. 



23 



which in fumraer have thelongeft day, and in winter the 
longeft night, they entertain, on their falling out, the 
bittereft animofities againft each other, and are with 
the greater! difficulty reconciled. A man that has 
neither brother nor fitter, nephew nor niece, may be 
thought to be very folitary, but is furely happy when 
compared to him who has a brother that will not fee 
him, or admit him to his house. 

But, fuppofing friendmip to fubfift among brothers 
and fillers, how muft it pain the pious foul if any of 
them be openly irreligious, and be guilty of grofs fins ! 
Or, though civil among men, if they have no fear of 
God, what muft they feel for them in fecret ! And, alas ! 
where is the faint that has not forrow for his friends in 
this refpeft ? 

The deceit of a ftranger is galling, but to be impofed 
upGn by a friend is intolerable.- In paying up a fmall 
portion or patrimony, or jointure, fomenmes fo much 
fraud has appeared as has difgufted a generous mind. 
And fome, by caution ry or furetyfhip for their own, or 
their wife's neareft friends, have been ruined. 

One would think, that an increafe of near relations 
would be an increafe of happinefs j but, the fad expe- 
rience of many mothers-in-law, and daughters-in-law, 
from that very period dates their miiery ; yea, the nearer 
they dwell together they grow the more enftranged from 
one another in their affcclion, vexation being written cn 
every relation under the fnn. 

Would the heart of a favage not recoil at the con- 
d-uct of fome guardians towards their pupils ; guardians 
fo nearly related to the orphans, that both the deceafed 
father and the law appoint them to their office. Yet, 
how is the halplefs child rleeced by every method that 

has 



24 



IMPROVEMENT FOR ETERNITY. 



has the face of law, and fometimes fent to foreign coun- 
tries, or deprived of life, that the property or eftate 
may devolve on the greedy guardian. Well may we, 
with the prophet of old, cry, " Truft not in a friend." 
Our only fafety will be in the protection of that 
" Friend that fticketh clofer than a brother." 

3. But though I mould admit that I may allow my- 
felf to have no great fatisfaction in thefe lateral con- 
nections, yet, what happinefs may I not expect in chil- 
dren, mine own immediate defendants ? Here, I own the 
expectation is higheft, but the difappointment is often 
the deepeft. All human blifs is greater in the profpect 
than in the poffeflion £ but heavenly blifs is larger in 
the enjoyment than in the expectation. The married 
pair, if childlefs, anticipate much happinefs might they 
but embrace a fon. A fon is bellowed ; but their 
mifery, and not their felicity, comes along with him. 
He dies who is their only fon, the fon of their old age, 
and they alraoft die with grief, or go mourning to the 
grave. The happinefs which parents promife them- 
felves in children is ftill future, is ftill illulive. As the 
boy thinks, if he were on the next hill, he might grafp 
the rainbow in his arms ; he arrives, but the rainbow is 
as far from him as ever : Juft fo they think what a fine 
thing would it be to fee the child that is now in fwad- 
ling cloaths able to fpeak and play about ; when that 
comes, they lift their delight forward another ftage, to 
his commencing fchool-boy ; and then to his entrance 
into life, and his fettling in the world ; but, ere this laft 
ftage arrives, the poor parents are, perhaps, arrived at 
their long-home. 

One man has a family of fine children, but he knows 
not what to do with them, what bufinefs to fet the fons 

to j 



IMPROVEMENT FOR ETERNITY. 



23 



to , the boys themfelves are at a lofs what to chufe ; 
and, in this cafe, they grow burdens to them that begat 
them. Another man puts his Ton to fome lawful trade $ 
the youth grows impatient of reftraint, breaks his ap- 
prenticefhip, runs off, and is not heard of for many- 
years. A third has both fons and daughters ; but death, 
by repeated vifits, thins the little family, and the pa- 
rents, with weeping eyes, find their feats at the table al- 
ways empty * 7 they fondly think they mould appear 
among their brothers and filters, and mare as formerly 
in their fmall prefents, but they are never more to be 
ieen. Another has all his olive plants cut down, that 
lately encircled and beautified his table, and, on this ac- 
count, is in fuch bitternefs of foul that he refufes to be 
comforted. Another, (for grief has many degrees), be- 
fides the children of his own bowels, lofes the wife of 
his bofom,' and is deprefied beyond meafure. One man 
has a fon that is lame from the womb, or that becomes 
deformed by fome accident- Another has fome of his 
tender offspring confined for years on a death-bed, and 
who at lafi expire in great pain. In one family, a child 
lofes its fight by the fmall pox ; in another, the ear is 
(hut up that it cannot hear ; and, in a third, the pretty 
boy cannot utter a word. To one poor father a child 
is born with fomething monftrous, fo that he is a gazing- 
ilock wherever he goes. The fon of another is an idiot, 
and the daily derifion of an impious rabble. In the 
morning, the mother awakes to give fuck to her babe, 
but the little creature is ftiff in her arms, and me tor- 
ments herfelf with a thoufand itrugglings of foul. By 
a river or pit, a well, or a tub full of Water, a child has 
been deprived of his life, and his parents drowned in 
tears, and torn with a thoufand fooliih reflexions. The 
C fall 



23 



IMPROVEMENT 'FOR ETERNITY. 



fall of a houfe, the gciug-ofF of a mulket, the calling 
of a ftone, the kick of a horfe, or the goring of a bull, 
have been the death of endearing relations, and all of 
a fudden, to teach us that we mull never boaft of our 
friends. 

What a load of care and anxiety hangs on the parents 
minds, firft to get their children educated according to 
their ftation, whether their children be fons or daugh- 
ters ; and then to fix on an hone ft occupation for them, to 
enable them to live in the world! And, after that, has not 
an afFedlicnate father fbmetimes hurt his own circum- 
liances, to fet his fon up in trade ? And this very fon 
has turned out, in a ftrort fpace, a bankrupt ; and, by 
his conduct, brought the aged man with farrow to the 
grave. Do we not fee in one family a foolifn, fon, that 
can Fettle at nothing, nor chufe any employment ? Iti 
another, we find a fon flubborn and difolzedient, a grief 
mi mind daily to his parents ; a third, who has had the 
portion of goods that fell to him given him, has foon 
Squandered all, and run in debt with all that gave him 
credit, and then gone beyond feas for his fafety. Here 
a wayward youth that has refufed to obey the voice of 
his father and mother, will follow the found of the drum, 
and that to danger and death. Kere one whofe parents 
irjkd put him in a way of doing well with refpect to the 
world, fquanders all, and, to make their grief complete, 
runs to the army. While the fon of another, jult when 
grown up to be able to help his father, flees to the fea, 
and leaves the indigent parent angry at the ungrateful 
requital, and fad for his fon. Here a kind father fii.ds 
a prifon, and lofeshis eftaU or fubltance, by being furtty 
for a fooliih fon. 

Moreover, when thofe children that have been the 



IMPROVEMENT FOR ETERNITY. 



27 



e&re and expectation of many years, come to fettle in 
the world, how often do oar fine profpects difappear ! 
In one family, the fon and heir, who was expected to 
match to the fatisfaclion of ail his friends, marries an in- 
fasiqus wench. Another, in oppofition to all his friends, 
marries much below his {ration. In another, the favou- 
rite daughter runs off with a footman, and affronts her- 
feif and her friends. Here a girl, always obedient be- 
fore, will not hear her parents advice, but marries a 
rake, and is ruined for ever. In one family, a fon goes 
after lewd women; till he brings difeafe and difgrace on 
himfelf, and forrow of heart to his parents j while, in 
another houfe, a daughter brings a baitard into the fa- 
mily, and pours grief into every heart j and how fharp 
fuch a grief is, the experience of too many parents can 
tell. 

But, fuppofe our fons or daughters are married to our 
and their wifh, what crofs events may occur ! Their 
tempers may differ fo widely, that peace and fecial tran- 
quillity cannot fubfiit, LofTes in trade may make it ne- 
celfary to give up houfe, and the poor woman may re- 
turn to her father's poorer than fhe left it ; or the hus- 
band may die, and fhe may return a poor widow, with 
two or three helplefs orphans. Or, fuch bad uTage the 
woman may get, that me is forced to feparate from her 
human d. Or, he may be fo open with his wickednefs, 
that fhe fues for, and obtains a divorce. But, in fuch a 
cafe, what mufl every friend feel, and what a mournful 
welcome mnft the parents give to their daughter returns 
ing in a ftate worfe than widowhood ! We mall find 
the fon of another family married to one that fhames all 
her friends, by getting drunk alone : and another, 
matched with one whefe ill-nature and imp*udence 
C a know 



IMPROVEMENT FOR ETERNITY. 



know no bounds, and daily aifrcnt her neareft relatives, 
A third finds that the wife of his bolom, even after fhe 
has born him children, breaks her oath, and defiles the 
marriage- bed. Nay, fome women have been fo aban- 
doned as to leave hufband and children, and make an 
elopement with feme gallant. So has the brutal huf- 
band behaved to the wife of his youth, and his own off- 
fpring, in forfaiting her, and following lewd women. 
Has not the extravagance of one of the parties reduced 
the other to beggary, and filled all the friends with. 
anxiety ? Have not the relations of many refpeciable 
perfons forfeited their life to public juftice for rebellion, 
murder, or theft ? while others, regardlefs of their 
own character and foul, or the peace and credit of their 
fteaxeft kin, lay violent hands on themfelves. Some, 
liicr ^yslms of confeience. and a jfcetning concern for 
falvaticn in their younger days, to the grief of tneir pa- 
rents, grow openly profane. Nay, fome fons and daugh- 
ters have been fo brutiih as to beat their aged parents, 
and, O horrid ! to butcher them at length. Thefe 
in (lances are not the fruit of imagination, or cf a gloomy 
mind, but of mournful obfervation. 

4. Well, may fome think, admit that I have little 
happinefs in children, or other relations, yet I muft be 
happy in the wife of my bofom, who is mine own flefh. 
Ah ! no where are men more deceived than here. Un- 
mindful that vanity and vexation are inlaid in every en- 
joyment under the fun, they expect, much, and pofieis 
little. Let us lock around, and among cur acquaintance 
we mall find many blanks, briers, and thorns in that ftate. 
Among fome, all that excefs of affection that once 
feemed to be mutual, is converted into a lukewarm kind- 
nefs, formal civility, or cold indifferency. Among 

others., 



IMPROVEMENT FOR ETE&NiTY. 



others, matters are ftill worfe, and there is little fympa- 
thy or endeavour to conceal one another's faults ; while, 
in a third houfe, ftrife and contention come into the 
place of peace and tranquillity. In another, all fenfe of 
religion and gratitude in one of the parties is loft j the 
other endeavours to be kind, dutiful, and endearing, but- 
it only heightens the difguft. Here a poor woman finds- 
fuch cruel- treatment, that file is obliged to leave, with 
rti'luclance, her huiband and his houfe, and feek a re-*- 
fuge el fe where 5 while there the hafbaud flees from the- 
frame and calamities brought on him by his wife, to dwell 
where he was never known. In one word, (hall I mer>- 
tion how many have loft their life by thole very perfons, 
who, by their oath, find in honour were bound to ba 
their prote&crs ? Thus, 41 a man's Ljs have been the 
men of his own houfe.'' But, granting that religion 
rules in the hearts of the married pair, ftill there may 
as much corruption and ill-nature lodge there, as, though 
it cannofc-be the death of true grace, may be the de- 
ft ruction of family- peace, and a gr!e£.o£ he ait to-the per- 
fons felves in their better moments. 

But what'Conflant grief of heart, what growing an* 
g-uifh, and foul-bitterncfs, muft thcfe perfons feel, who 
have the . fear of God in their heaits, and are unequally 
yoked- with unbelievers •! Indeed, their farrows fhouM 
fall in tears bed; re the throne of grace, and their fighs 
in petitions to the companionate Saviour ;-" for what 
knoweft thou, O man : but thou'' (halt fave thy wife •? 
•or what knoweft thou, O wife ! but thou {halt fave thy 
hufband ?" Again, have not the married pair, who have 
been long happy in each other, at laft been haunted with 
a groundless fpirit of jealoufy, and made . one another 
saiferable ? The hand that has often maie-the hufoand's 



IMPROVEMENT for eternity. 



brcakfgft, has at lad mingled the deadly poifon, and d *£■ 
patcbed the credulous man while the arm that has of- 
ten embraced his amiable confort, has at length hurled 
the inftrument of death, and reached the deadly blow. 

But, allowing that the fear of God rules in their 
hearts, and peace dwells in their houfe, yet various 
events, which too often happen, write vanity on rela« 
tions. We ought to feel "for all our fellow-creatures, 
but the nearer the relation, the more fenfibly we feel in 
their affliction. What muft the hufband feel, when in- 
exorable necefTity compels him to fend his dear wife, 
now deprived of the exercife of her reafon, to a private 
mad-hoLife, where her infenfibility is often the only mi- 
tigation of the barbarous treatment of the true) keep- 
ers ! And what mufl the wife, who is all affection, - feel 
when her much-efteemed hufband is hand- cuffed, and car-- 
Tied oft by a party like a criminal to Bedlam! How fad, 
when the perfon much efteemed for his good fenfe, is 
now more remarkable for his incoherent nonfenfe ! 

5. But fuppofing-fome happy relations to live ignorant 
of all thefe gloomy difafters, how foon will death write 
vanity on their connections ! Here hufband and wife, 
though firmly united in their affection, muft, for a time, 
be feparated 5 he is called to fervehis king and his coun- 
try, cr to do bufinefs in great waters ; they part, alas \ 
they part, and never meet again. The fword of the 
enemy fheds out his foul ; cr the devouring deep fwallows 
him up j and a fea of grief, with all its waves and bil- 
lows, rolls over the bewailing widow. Thus it alio fares 
with the fond parents, whofe fons go abroad, but never 
return to, or fee their native land. Nay, fuppufe them 
not to feparate till death, death will do it to purpofe. 
And, when we juft begin to find happinefe in our fami- 
lies 



IMPROVEMENT FOR ETERNITY. 



SI 



Ires and friends, and to give them too much of our af- 
fection, deach fnatches them away, and leaves us only 
the mournful remembrance. The new married wife, the 
darling of her hufband, and pregnant with her firil child, 
which was a joy to every connection, alas ! when her hour 
comes, expires in her pangs, and, dying undelivered, is a 
grave to the fruit of her womb. Again, the hufband fome- 
times in bringing home his bride, or foon after, is (hatched 
from her arms, and leaves a mighty void. 

The hufband and wife, the parent and child, and 
every relation, fhould always expect a hidden call to re- 
move y fo it often happens, and fo it may always hap- 
pen. At the table of a friend, or journeying on the 
road, death has arrefted fome, and fo adrnoniihes all to 
be always ready. The dearefr. and beft of my friends 
is juft ripening for death. As long as the world {lands, 
there will be an endlefs rotation of loffes, and mourning 
(hall go round. The day is approaching when I (hall 
not have one friend left me, or when I (hall not be left 
to one friend I have. We mult be feparated, and it 
matters not much which fall firfr, the interval is fo fhort. 
I cannot boaft of a day to myfelf or my deareft. friend, 
for we are all on the wing for eternity. One that walks 
a long journey, when he fir ft fets out, may have many 
fellow-travellers, but, by the time he comes to his night's 
lodging, may walk alone ; fo may the parents of a large 
fami'y lofe them all, and die without a friend to attend 
them. 

This is indeed a true, but a mournful picture of hu- 
man lire, with refpect to relations, and may teach us not 
to expect much happinefs in them below. 

Again, though relations may benefit me in many re- 
fpects, yet I {hail find that in things of the greateft mo- 
ment 



IMPROVEMENT FOR ETERNIlT, 



ment they can do nothing. Ii it were to gain me £ 
kingdom, they cannot keep themfeives in health or life 
a moment. They may fympathife with me, but they 
cannot bear either pain, fieknefs, or forrow for me.— 
They cannot calm the temped of my mind, or remove 
mental trouble. They may look on, and perhaps drop 
a tear, and pour cut a prayer, but cannot heal a wound- 
ed fp/rit, or compute a troubled confclence. All my 
connections can give me no courage for the day of judge- 
ment, or for enduring the pangs of death. 

There is only one relation that can fweeten all the gall 
and wormwood of uncomfortable relatives, of (hort lived 
connections, and that is, being the friend, the fon of 
God. By this, all the faints fi.all become my brethren, 
and be my brethren when the men of the world are no 
more * ? yea, angels of light mall be my relations in the 
world of fpirits. No matter what forrow I have herey 
if I have not a finful hand in it:, though I mould live in 
the world without a relation, and go out of it wilhout 
one to lament my departure, I (hall go to the be ft of 
friends, and to a general afTembly of loving relation^ 
•where there ihall not be the leaft Saw in our affection, 
or fangour in our brotherly love. Difcord and death 
fhall never be known there. Moreover, all yny dcareiV 
friends who belong to the heavenly family, I (hall fksi. 
there j and, though all natural ties ihall be diliolved, yet 
our love fhall be ftronger than ever,. What can I (ufTcr 
then ? My ungrateful and gracelefs friends may va 
me here, yea, vex me long and fore, but it fhall not be 
forever. Nay, my gracious friends may vex me belovr, 
but, as we are all drawing nearer death, fo we are draw- 
ing nearer the point of unity, for we fliall be all one in 
glory, and fhall difcord no mere. Death may deprive 

me 



IMPROVEMENT FOR ETERNITY. 33? 



♦me of my mod valuable friends, perhaps in a fudden 
melancholy way, and at a time when I (hall feel their 
lofs rnoft. But the Friend I boaft of is 44 the refurreclion 
and the life," and my friends (hall rife again, and I (hall 
siie again, and " there mall be no mere death, neither 
forrow nor crying." 



MEDITATION IIL 

THE VANITY OF CHILDREN.. 

OcU 24. 1781. 

Such is the perverfenefs of our tempers, that we place 
the greateR happmels in things which we do not poneis-. 
Thus, childlefs parents lee felicity flowing on alibut 
themfelves ; and are apt to fay, What will Heaven give 
me, feeing I have no heir ? Many times matters have 
turned fo out, either with the ftubbomnefs of children 
themfelves, or the calamities of the times, that the 
womb that never bare, and the paps that never gave 
fuck, have been bleiTed. A few confederations may 
make us more eafy, whether we never have children, or 
lofe them by death. 

I begin with one grand confederation, that all the en- 
dearing connections between parents and children, huf- 
band and wife, &c. fubhft only for a few years. All 
the ties that are founded on flem and blood, are diiTolved 
in death. In the eternal world, parents need not pro- 
vide for their children, nor need the children be fubject 
to the fathers of their ileia, The hufband cares not for 

fuck 



IMPROVEMENT FOR ETERNITY. 



filch thing? as may pleafe his wife, nor the wife how tar 
pleafe her hufband. And, though a mutual joy may 
arife in tlie breads of religious relations, who have takew- 
fweet counfel together in their journey heavenward, yet 
the joy takes its rife more from their fpiiitual relation 
than their carnal conneclion. The pious foundling, tbat 
could not count a friend on earth, (hall End himfelf re- 
lated to the whole general affembly, and church of the 
fjrft-born. 

2. Had we never fo many and promifmg children, we 
mud. lofe them foonet or later, either in their death, 
mould we out- live them, or in our own death, mould they 
iurvive us. This being the cafe, it remains that they 
that have children be as though they h:id none ; and 
they that weep for the want of them, as though they 
wept not. 

In the world of fpirits, there is no odds between the 
men that never had a child, or never had a living child, 
or that followed them all to the houfe of filence, and 
them that h-ave had flouriuhing families, and never faw a. 
corpfe carried out of their door. The relation is fo 
finally diffolved, that in their profperity we have no joy, 
in their adverfity no pain. " Our fons come to honour, 
and we know it not ; again they are brought low, but 
we perceive it not of them." 

All that we. can promife to ourfelves from children i?, 
to comfort and fupport us in life, to attend on us at 
death, and to keep our names in remembrance when we 
are no more. But, fometimes children are rather croffes 
than comforts in life ; and, in place of affording fup- 
port to their aged parents, need tb'emfelves- to be fup- 
ported -j and, in the day of trouble, at the hour of 
lieath; are In ether countries, or fettled far diftant in 

the it*' 



IMPROVEMENT "FOR ETERNITY. 



35 



their own country, or fo involved in family- concern?, or 
in family or perfonal trouble, that they rather need to 
get than to give attendance. But, in the hour of dif- 
trefs, if Heaven is for us, he can raife up inftruments 
among Grangers that will do the kind offices of fincere 
friends, of affectionate children. 

And, as to continuing our name among men, it is cf 
very fmall moment. Among the Jews, as the Meffiah 
was to ccmeof that people, it was accounted a reproach 
to be cbildlels i but now-a-days children are ofcener a 
approach than a renown to their parents j for " the fa- 
ther of a fool hath no joy." Befides, though I had 
fons, grandfons, and their fons to the end of time, yet 
what will it avail when we are ail fwallowed up of eter- 
fuity ? If the World is peopled, and the affairs of life 
carried on, no matter from what family. Let my name 
he written in the Lamb's book of life, and I (hall not 
be greatly concerned whether fons or daughters continue 
rr,y name or not. 

Thcfe who have neither fons nor daughters, are free 
of that load of care and folicitude which parents have 
about their children, from the cradle to the grave. The 
fleep of the one may be found, and their breaft ferene, 
while the ileep of the other is often broken with the 
troubles of their little oi.is ; and their breafis turnul- 
tuste from fears of their death, and other danger?. Eut, 
let me -caution parents that have left' all their children, 
-and thcfe pcrfons that never had any, not to do as the 
Egyptians did with their gods, not to adopt a part of 
the buute creation in the room of fons and daughters, or 
make an idol of a horfe, a cow, a dog, or a cat. At 
the bed of the ocean can fuflain no Jcfs, for, pick up a 
peeble, cr pull up a rock; in a moment the waters fill, 

and 



IMPROVEMENT FOR ETERNlT?. 



end overflow all ; fo the foul that has God for his por- 
tion, his all, fuftains no lofs by the want of one comfort, 
or the lofs of another : God ever fills and overflows 
all. 

Again, expecting to live in our pofterity, is but a fond 
conceit. There is not a neighbour I have can tell who 
was my great grandfather, nor can I myfelf go much 
farther back. Even the gentlemen that keep genealogi- 
cal trees, and count up to the founder of their families, 
flill meet a blank at laft, and are at a lofs to afcertain 
of what flock they fprang, by the irruption of the bar- 
barous nations. In the rubbifh of antiquity, the pail 
ages are buried ; only a very few names are preferved 
in the annals of fame \ and of thefe few there are fome, 
who, as they were the fcourge of mankind while alive, 
fo now, when dead, are a fcandal to the human race, 
that ever fuch monfters fprang from it. As to this 
world, often children are rather a (hame than an honour 
to their progenitors \ but. though they behave well, they 
cannot fecure that we mall be remembered in the next 
generation and, in a few generations more, we fnall be 
forgotten of thofe who fprang of our loins. 

Moreover, what will it advantage our mouldering 
duff, or our immortal foul, that we have fons, and fons 
fens, to the end of time ? What if, at the day of judge- 
ment, fome of thefe may ante, and curfe us to our face, 
for the bad example fet before them, or our too great 
indulgence to their youthful follies ? Hence fee, that 
thofe who have children ha\)e duties incumbent on them, 
which thofe who have none are exeemed from. 
. Again, how eafy may the childlefs pair be in the midil 
of general difafter ! The fmall-pox rages around them, 
carries of? numbers of dear little ones, but they have 

nothing 



IMPROVEMENT FOR ETERNITY. 



37 



toothing to fear. War is kindled, and the youths gd 
to the army and the fleet, but ftill their mind is tran- 
quil. A battle takes place by land, or an engagement 
by fea, and all who have friends there tremble for the 
accounts, but they have no perturbation of thought. 
An accident happens to fome child in the neighbour- 
hood, every parent is in a panic, but, though they feel 
in the affliction of others, their foul is ferene. 

In a word, the pain that parents feel at the death of 
children is more than all the joy they ever had in them ; 
the more fo if come to years, and the courfe of their 
life has been a grief of heart to their pious parents. 

Finally, if God is pleafed to give me children, I re- 
ceive them at his hand as blefiings, not as my portion^ 
and would wi(h to bring them up for him. If he take 
them away, I deilre to render up my loan without mur- 
muring, but ftill to hold by himfelf as my portion, my all. 
And, if he never gives me children, I believe that infinite 
wifdom fees fuch a fituation beft for me ; nor will I quar- 
rel with his fovereignty, who may do what he will with 
his own. In a word, fubmiffive and refigned, whatever 
good he may with-hold from me, or take from me, and 
whatever evil he may inflict on me, I lock beyond the 
comforts and the croffes of a momentary life, to the eter- 
nal God, and the eternal ftate, where my foul finds a 
felicity fuiting her enlarged powers, not in the leaft de- 
pendent on human relations, or mortal things. 



D 



ME- 



-<*3 IMPROVEMENT FOR ETERNITY, 



MEDITATION IV. 

TSE VANITY OF HONOUR AND GREATNESS. 

It is proper to obferve here, that thofe beautiful or- 
ders and degrees of men which Providence has been 
pleafed to appoint for the better government of the 
world, are to be reverenced as the ordinance of Heaven, 
and all levelling principles abhorred. The defign of 
thefe thoughts, therefore, is only that thofe that fit in 
bigh place may not be proud, nor thofe that are in 
humble ftation be peeyifh, but that in every fituation we 
may make improvement for eternity, and chiefly prefer 
the honour that cometh only from God. 

This univerfal defire after glory and renown fays, that 
we were not made to blaze like a flam of lightning for 
a moment, and then be extinguished for ever ; but that 
it fhould be our fludy to mine biighteit in that fphere 
where we fiiall be for ever fixed. 

To keep us humble in every Ration of life, however 
exalted, in that very ftation we have cur equals. Is 
one man a gentleman ? fo are thoufands. Is another a 
a lord, a duke, a prince, a king, or an emperor ? None 
of thefe are alone, there are other lords, dukes, princes, 
kings, and emperors. Is one man a mi n liter of Rate, a 
general of an army, or admiral of a fleet ? In every 
kingdom there are minifters of {late, and commanders in 
chief. What fo lid bafis has that honour which is foun- 
ded in fervitude ? Yet fuch is the condition of the 
highell officers of Mate, who fometimes, when they have 

done 



IMPROVEMENT FOR ETERNITY. 



39 



done their bed, are difgraced, and loaded with reproach. 
If thefe offices are filled from a fenfe of duty, and not 
from ambition of mind, it is praife-worthy. But we 
may fee the vanity of honour in a few things, and thence 
learn to fetk fomething better. 

1. Honour defcends to fome from their anceftors, who, 
like Pharaoh's courtiers of old, boaft, " I am the fon of 
ancient kings.' 1 But what can the honour of my proge- 
nitors do to me, unlefs I behave myfelf well j if other- 
wife, they fhame me, and I am a difgrace to them. It 
cannot make me efteemed if I affociate with vagabonds, 
that my forefathers aflbeiated with nobles. It could not 
cure a deformed or difeafed body, nor heal a difordered 
mind, though royal blood flowed in my veins. Let fuch 
as may boaft how much noble blood meets in them, re- 
member that the blood of old Adam runs in them, and 
poifons all, kindling corruption, blowing up pride, in- 
flaming the padions, breaking out into fin, and finally 
bringing on death. 

2. Honour accrues to fome from their titles and eftates, 
but of this no man has reafon to be proud. It reminds 
him what his anceftors have done or been, and what he 
ought to be ; and, if he acts below character, his hono- 
rary titles are epithets of ridicule. Bat, if he lofes his 
eflate, his fliame is redoubled, for, to be a begging no*- 
bleman, is more difgraceful than to be a common beggar. 

3. Some rife to honour and glory, according to their 
fuccefs on the field of war j but, however noble to de- 
fend our country, it is a poor honour that is tinged with 
the blood of ten thoufands of our fellow-creatures flain. 

4. The honour of fome is to fill the great offices of 
{late, reprefent the fovereign abroad, and be admitted 
into the royal prefence at home. But of this none need 

B 2 be 



4C 



IMPROVEMENT FOR ETERNITY. 



be proud - y the flippetinefs of their fituation, the am- 
bition, the malice, and the oppolition of others, will 
never allow them to fit eafy or fecure ia their (eats. — 
'S ea, how often have prime minir.ers been impeached of 
high-trealbn, I bad almoit faid how few efc ape being 
impeached ? And feveral have loft their edates, their 
honour?, a::d bead*. A lerv.vr.: in :2.v life m2j be 
tamed away, and not a word about it ; bat, if any fer- 
vant of a king falls under the royal difpleafurc, and is 
difgracei, all Europe is informed, and his own country 
:' r ; - : :b ...t i.z -.: ; and ."rrr.ev he cannot bear the 
-brent, but retires to live abroad, and thus foregoes a 
pleafore which the meaneft peafant enjoys, that of living 
in bis native land. 

Let us next fee in what honour and grearnefs are 
confpicuous. It mufi be in fbmetbing which we cannot 
flriclly call our own. No man has any marks of ho- 
nour either in body or mind j a king may be a dwarf or 
:rr,ok-bi:k'd. c: :: :b:b rceak ir.relkits, that be is either 
a dure to bis rrdr.ifters, or cf :ucb a despotic and tyran- 
nical turn cf mind, that be is quite unequal to the 
weight of government. A lord may be lame, or deaf, 
or blind, or a fool, a fop, or an idiot. But) in a word, 
the magnificence of great men is £hown v 

I . In their koufes. They dwell in palaces, fo noble and 
t.zZ'-'' '-be rery ;• rbt :: :b:~ i? 2 £br-v sr.d e~:er- 
* amment to many. Yc:. bo*~ ir.bgr.idcart loch fjperb 
'. :fr : r.~;. :bat :z"c: bcl: :u: dbea.e. r.cr debar dbzoiet 
of mind , nay, cannot fecure family- peace, nor afford 
that felicity that might be espe&ed ! Sometimes a 
nobleman may be ill lodged a few miles from bis own 
houfe, which he cannot carry along with him, while a 
ir.aid hdre: I: i:s bcufe -b-irtver it goes. A :ba:k 



IMPROVEMENT FOX ETERNITY; 



41 



tff fire, or a flafti of lightning, may con fame our noble ft 
manfions to the ground $ a blaft of wind, or a fhock of 
an earthquake, may beat them down; and bury us in 
their ruins. 

2. Grandeur alfo appears in a fumptuous table j but 
this is very vanity, and no happinefs is to be expelled in 
it. Though people may and ought to live according to 
their ftaticn, yet, to be an epicure, is a difgrace in any 
ftation, If nature is fupported, the end of eating and 
drinking is attained. Much precious time is wafted at 
too many tables, and fometimes health is impaired by 
the fined daintie*. We need never be prcud of feeding - 
a carcafe that is at lad to feed the worm?. It is the 
moft abominable idolatry to make our belly our god 5 
and find fupreme delight in royal dainties. 

3. State and grandeur alfo appears in the richnefs and 
elegance of drefs. But, filk and fear-let, rich trimmings 
and fine embroidery, gold and precious if ones, may coves 
a loathfome carcafe, but cannot difcover a noble foul* 
The plumage of fome birds., yea. the wings of feme in* 
feels, will outfhine the fineft chefs. 

4. Magnificence- and. ftate is (hown in numerous at- 
tendants^ rich liveries, horfes and chariots. Eat how 
vain mull thefe things be that at fometimes can be of no 
ufe to us ! In the hour of fleep, in the time of hcknefs, 
in. the day of death, horfes and chariots, and all our at- 
tendants, will avail cts nothing. Let us now glance the 
y..anlty of all this. 

To put on daily the moft gorgeous apparel, to dwell 
in the moft elegant houfe, fit at the moft fumptuous 
boards and go abroad, attended with the moft noble re- 
tinue, by being familiar, foon lofes all relrfhi A pea- 
fen t could hardly fleep in a palace fo: viewing and wen- 
I> 3 cfcring. 



42 



IMPROVEMENT FOR ETERNITi . 



dering at its grandeur, where, perhaps, the prince can 
hardly fleep for perplexity of mind. Though we are to 
give honour to whom honour is due, which is the com- 
mand of Heaven, yet that nobleman mull have but a 
mean foul, who finds an uncommon fatisfaclion in being 
daily called My Lord, or addreiTed at every fentence, 
Your Grace. If a man in high ftation in the world pro- 
motes the caufe of virtue, protects the innocent, delivers 
the oppreffed, and relieves the poor, then he acts for 
God in the world, and deferves the higheft honour. 
But, if he only mines fuperior to others in pomp and 
grandeur, he is as much to be pitied as a man that, from 
his great ftature, is exhihited as a (how around the coun- 
try. If two noblemen are going to court, which acts 
moil in character j the one who goes in all the parade he 
can appear in, and fo draws admiration from the vulgar, 
is gazed at, and, if popular, drawn or huzza'd by the 
rabble j or the other, who mixes incognito among the 
croud, and, with quiet and tranquillity, arrives at court, 
f mi ling at his friend's being a dupe to his own vanity, in 
obtaining the applaufes of a giddy populace ? Juft fo, 
all who are travelling for the court of glory, for the 
heaven of God, need not hunt for honour in their jour- 
ney, becaufe their utmoft wifh (hall be beftowed on them 
at their journey's end. Saints, like great men on their 
travels, or princes on a tour, who lay afide their ftate, 
and drop their high titles, and go under meaner names, 
to avoid ceremony and every obftrucHon in their travels, 
fliould purfue their journey to the heavenly Caiman as 
much retired from the buttle of the world as poffible, 
and avoiding every thing that may obftruft their pro- 
grefs thither. It is faid the chameleon lives on air, but 
lit mud be a very vain man that can fcaft his mind with 

honour. 



IMPROVEMENT FOR ETERNITY. 



honour. Thus {hall he never be fatisfied. Will it add 
to the felicity of my mind, that a man takes off his hat 
to me, or can it diminim from it that I ftand uncovered 
to others ? True happinefs lies in being reconciled to 
that ftation of life in which an all-wife Providence has 
been pleafed to place us. As in a houfe, the {tones that 
lie neareft the ground are as neceffary to the building as. 
the cope- ftone, though not fo confpicuous \ fo, in the 
political fabric, the meaner! offices are as neceffary to its 
Handing, as the moft exalted : There is even a connec- 
tion between the King and the collier, for, without the 
induftry of the one, the palace of the other would be 
uncomfortable in a cold winter night. Like fpokes in a 
wheel, whether uppermoft or undermoft, all fupport the 
machine in its motion j and in the Rate, as well as in a 
wheel, fome are always falling into difgrace, and others 
afcending to rank and eminence. Great men may be 
thought to be foon affronted, but a great foul fhould be 
fuperior to every affront. If a man pays not that refpect 
to me which he ought, he forgets himfelf, it makes no 
odds on me. Honour not given where due, like a debt 
not paid where juft, cap never defpoil us of our right,, 
If a man fliould abufe me never fo much, affront me ne- 
ver fo often, it cannot make me ceafe to be what I real- 
ly am \ and if he mould load me with empty honours, 
fweli me with vain applaufe, it cannot make me become 
what I am not. 

It is furprifing, how fome men of fenfe mould idolize 
a thing of nought ! Will it make the houfe more or lefs 
commodious, that I am the firft or laft that takes the 
door ? Will my meals be lefs nourifhing, that I fit at the 
foot of the table, or at a fide-board, or down below 
ft airs ?— — - 

******** 

- ME- 



♦4 IMPPvOVEMEKT FOR ETERNfTT. 

MEDITATION V. 

TEE VANITY OF LONG LIFE. 

April 13. 1710= 
* 4 A living dog is better than a dead iio v' fays. So- 
lomon, but the departed faint is happier than the* living. 
Why, then, is life thus the idol of all ? This miitake 
arifes from nattering expectations of future good, from 
a ftrong attachment to the things of fenfe, a carnaiity in 
our affections, and an ignorance of the heavenly (late. 

The minuter of Jefus, and the godly magiilrate, who 
have reformation at heart, may, like Heztkiah of cl A . 9 
vvifn for a lengthening of their days \ yet He who raifes 
up one valuable inftrument in church or iTte, can raife. 
up others, though thefe were removed, feeing u the re- 
fidue of the Spirit is with him." 

Life is a journey, and every traveller, when his jour- 
ney is ended, arrives at home. Now, if I arrive at my 
heavenly home at laft, will it not be well ? b;?t the 
fooner I arrive there, is it not the better ? However 
long I live, there may be frill fornetbing for which I 
would wiih to live a little longer, ?.ud at this rate I 
(hall never arrive at the period when I can fay, Now I 
am willing to die. But I blefs his foverehgnty, that as 
he lent me into the world at his time, fo will he take 
me out of it when he thinks £t. Old age may mai.e 
me ripe for the grave,* but not ready for death : f^r 
grace only can crucify the wend to me, and me 
unto the world. Ke that lives till he knows God, and 
has made fare his intereft in Chrlll^ has fulfilled, h'* 

days, 



IMPROVEMENT FOR ETERNITY. 



45 



days, and needs not refufe to die. It is beneath the dig- 
nity of an immortal foul to wiih to live to eat and drink, 
and enjoy the pleafures of fenfe for a feafon, efpecially if 
he has any hopes on his departure to mingle in the tranf- 
. ports of the higher hcufe. 

The longer we live, the more our cares, our infirmi- 
ties, and our galling fights increafe. If a man has, after 
his own family is fettkd in the world, not only the care 
of one, but of five families, fons and daughters, where 
every affliction and difafter makes inroads on his reft y 
while one family Jcfes their father, and another their 
mother, and the grand-children look up to the aged fire, 
who perhaps can be of little fervice to them, but to 
mingle and augment the lamentation, are not his cares 
xncreafed ? 

The experience of all old men confirms the truth, that 
infirmities multiply with years. One is confined to his 
room, another to his chair, and a third to his bed. But, 
allow that we mould fubmit to be blind, deaf, feeble, and 
peevifh, this may be borne *, but how afflicting to have 
our foul fo fettered with a frail body, that we can be of 
little or no ufe in our generation, and cannot with our 
wonted vigour enter into the duties of religion. Indeed, 
the faint fh all not fade in old age, there being ft ill a li- 
ving union that mall preferve him green;, but fuch a 
clog is the body to the foul in the laft ftage of life, that 
perhaps the man {lumbers two thirds of his time, and is 
in a manner greatly abfent from himfelf through the de- 
cline of life. Thefe confiderations (hould make us im- 
prove life while in its vigour, nor be anxious to live to 
that time when we are half- dead when alive. 

Again, the longer we live, the more galling fights 
we fee. Ah ! would we not wiih even to (hut our eyes 

in 



46 



IMPROVEMENT FOR ETERNITY. 



in death from the fcenes of wickednefs and deceit which 
every where abound ? deceit not only among fmners, 
but among faints. 

Suppose that my kind-hearted and generous prince 
mould beftow on me 3n elegant houfe, and extenfive in*- 
heiirance, and command me to fct out to take pbffeffion, 
and that in confequence I commence my journey, and 
travel in a way I never walked before ; would I then 
be peevifh if I arrive f ooner at my manfion than IexpecT> 
ed, or would I be difappcinted that my journey were 
not as long as that of fome others who fliared of the 
royal bounty ; efpecially if my whole journey lay through 
a barren defart r an howling wildernefs, where fiery fer- 
pents fting, and wild beads devour ? And is not this 
the picture of life ? Is not the old ferpent biffing round 
me every day, with a view to fling me to death ? And 
are not my own corruptions dangerous to me as the 
beafts of prey ? What madnefs, then, as I travel through 
the wildernefs, ftill to wiih it wider and wider, Hill to 
with my fell" at the fame diftance from my Father's houfe, 
and from the inheritance in light ! One would think 
that what I at prefent poffefs mull be a fubilantial blifs, 
that can make me pod pone the enjoyment of what is 
every way taviftiing and divine. Eut what do I peffefs ? 
I enjoy the good things of time j I fee fun, moon, and 
liars j I eat, I drink, 1 flcep \ I convevfe with the men 
of the world, I vifit a felecl friend, I attend to the af- 
fairs of life j I provide fur the prefent, and lay plans for 
the future ; and what is this but mere trifling, in com- 
parifon of the employment of heaven ? 

What made men excufc themftlves from coming -to 
the fupper of. the king, in the gofpel, makes men itill 
excufe themfelves from death. One has bought an 

eftate^ 



IMPROVEMENT FOR ETERNITY. 



47 



■filiate, and wifhes to live to improve it j another has 
married a wife, and for her fake would fain lengthen his 
days j another has purchafed cattle for hufbandry, and 
defires to fee how they anfwer expectation 5 and another 
has fet up fome new branch of trade, fome manufactory, 
and withes to fee how it fucceeds, before his eyes are 
iliut. But the feu! is in a melancholy fituation that can 
prefer thefe to communion with God and the Lamb. 
An affectionate parent may wlfh to live a while to rear 
a young and tender family , but though they lofe an 
earthly father, if they find an heavenly, the one excels 
the other as far as the heaven is higher than the earth, 
not only with refpedt to kindnefs to cherifli, but with 
tfefpefi to wifdom to direct, and power to protect, and 
riches to fupply. And if this belt of fathers will blefs, 
he can do it without the inflrumentality of earthly pa- 
rents ; he can make mifers to deal bountifully with 
them, and Grangers to become fnends. 

If a flap, crowded with puffengers, fpring a leak, fuch 
a leak that me muft in a little go to the bottom ; and if 
fome now and then are falling over the fide, and perifh, 
would it be proper in any to be diflracted with fear of this 
early fate, or for furvivcrs greatly to condole them, fee- 
ing in a little it was to be the fate of them all ? Juft 
fo, this world that contains the whole human race, is 
approaching to the day of judgement, when time mall 
be finilhed, and eternity begin ; fo that, though I could 
live through every age till the laft mcrrent of time, yet 
I mult die, I muft quit with time, and enter on eter- 
nity. 

The peeviihnefs that naturally attends our old age, 
renders us not only a burden to our friends, hut to our- 
(elves. We are apt to take things up in the worn 1 light, 

to 



48 



IMPROVEMENT FOR ETERNITY. 



to fret and repine \ to recall the days of chearful youth, 
and to compare them with the fad decline of life •, and 
to be fullen at the thought that we are neglecled of our 
■neighbours, forgotten of our friends, and that our death 
will be a gentle difpenfation to our neareft relations. 
We grow ftrangers in that very place where we have 
dwelt all our life, while thofe that were brought up 
with us, are cut off by death, and the riling generation 
knows us not. The more we advance into old age, the 
more we become children the fecond timej but the fooner 
we die, if we die in Chrift, the fooner w T e are like the 
angels of Go3. 

But, let it be remembered, that long life is a gift 
from Gcd ; and is a blelling bellowed on his faints, and 
promifed to his people : " With long life will I fatisfy 
him j" and fays God to Abraham, " Thou malt be bu- 
ried in a good old age j" and it is attefted of David, 
" That he died in a good old age, full of days." If 
Heaven is pieafed to bellow long life on me, I mould 
improve it wholly for his glory. Sometimes w r e wonder 
why fuch and fuch old perfons are preferved alive, who 
feem in all refpe£ls grown ufelefs in their generation. 
But, first, the fovereignty of Heaven muft be reveren- 
ced, who renders no account of his matters to the fons 
of men ; and, secondly, They may be ufeful by their 
prayers for their native land, and the church of Chrift.— 
******* 



ME- 



IMPROVEMENT FOR ETERNITY. 4^ 



MEDITATION VI. 

NO SHADOW IN HEAVEN. 

April 9. l"57e 
By fimilitudes here I only glance at the glories to be 
hereafter. Under the (hadow of the Tree of Life do I 
find my fupreme, my only fweet repofe j but there the 
fhadow will not pleafe. I (hall dwell among the 
branches, yea, be a branch in the true Vine, not by 
faith as now } but by the ineffable ties of virion, fruition,, 
union, communion, and love. Then (hall my Beloved 
be mine, and his defire be towards me, and my defire 
eternally towards him. Language (hall not fail me to 
exprefs my love there, which thought is too lame for 
here. O how beautifully will the well-beloved mine, the 
chiefeft among ten thoufand look, when the glafs is bro- 
ken j he that is fairer than the fons of men, fairer than 
the fons of God, in whom the glory of the Father mines, 
in whom the fulnefs of the Godhead dwells ! O that 
full look of love, that virion face to face, that walk with 
him in white in the paradife of God ! I (hall know the 
filcred fweets of love better than ever language could 
reveal below. All is happinefs in its highefl degree, 
glory in its meridian, perfection in its zenith, life in its 
eternal bloom, love in its pureft flame, fruition large as 
defire, and virion full and free as wifli. O how comely 
(hall my Saviour look, when I (hall fee him, not darkly 
as now, in the twilight of faith, but in the full blaze of 
glory, in the noon-day of eternity. The heavenly Je- 
rufalem mall not be lefTened in Irs glory by comparifons 
as now ; brilliant gold (hall not darken its beauty, nor 
the burning fun conceal its fplendour 3 the gates of God 
E outfhiiie 



J>0 IMPROVEMENT FOR ETERNITY 

cutihine the precious pearls, and the glittering gems \ 
the walls of blifs are above comparifon, above concep- 
tion too j the pavement of glory is infinitely more beau- 
tiful than caufeways of tranfparent cryftal, or ftreets of 
pureft gold ; and the highway where the King Eternal 
walks in majefty among his enraptured adorers, far more 
outfhines and excels marble pavements ftudded with 
gems, than thefe can the ftreets of time ! The crowns of 
kings are but as daft for the feet of the faints in blifs. 
Be not, then, O child of God ! much dejected at the 
want of gold now, which thou (halt fb undervalue here- 
after j it is enough that thou arrive at laft, however 
mean and poor, at thefe tranfparent walks above. 

What (hall the light of that land be which the Lord 
God and the Lamb do illuminate ! What (hall the ma- 
jefty of that throne be that is higher than the heavens ! 
What fhall the happinefs of the ranfomtd nations be, 
who fnall walk in the light of his countenance for ever ! 
What fhall the triumphant ftate of that city be, whofe 
length in the eternal duration of its felicity, whofe 
breadth in the infinity of its beatitudes and never-fading 
glories, and whofe height in facred attainments and afti- 
milating manlieftations, are equal to the joy of all the 
bleffed inhabitants ! Sun, moon, and metaphors are no 
more*, but Jehovah and the Lamb are the fulfilment of 
every promife, the fubjecl of . every fong, the happinefs 
of every foul, the light of every eye, and the joy of 
every heart. 



IMPROVEMENT FOR ETERNITY. 



51 



MEDITATION VII. 

THE ENJOYMENT OF GOD. 

The enjoymeut of thyfelf, O God ! is the greatefl 
happinefs, the higheft attainment of angels, and is the 
utmoft that my foul can wiih or defire. When {hall I 
walk in the midft of the flames of love with him whofe 
form is like the Son of God ? Hallen the appointed pe- 
riod of my departure, and let me come and appear be- 
fore God. Finifhed time mall begin my felicity, and 
bring me to my Father's houfe, where I mall fvvira in 
the rivers of pleafures, bathe in the water of life, and 
drink the immortalizing ftream that flows from the 
throne of God and the Lamb. There I (hall put on, 
never to put off again, his likenefs, rejoice in his pre- 
fence, reft and be refrefhed in his love, and dwell in 
his houfe for ever. There thy perfections fhall repknifh 
all my powers of foul, thy plenitude every faculty, thy 
gocdnefs fhall be poured out beyond the ftretch of my 
delires, fo that I fhall be full of God, brimful of love, 
and beautiful with glory. There I fhall kindle in mine 
ardours with angels, melt in love with cherubs, and live 
in never- dying flames with" feraphs. There I will raife 
my notes with the bards of paradife, and emulate in 
praife with the choirs on high. My eternal abode (hall 
be beneath the arbours of blifs, and my growth among 
the tall cedars of God. Under the glances of his eye 
(hall I ripen in glory ; to know him more and more 
mall be my eternal ftudy, to pofTefs him my happinefs, 
and ever to be with him my everlafting felicity. There 
3£ 2 I 



52 IMPROVEMENT FOR ETERNITY, 

I mall be allowed 2mazing nearnefs to his throne, alio* 
milling afiimilation to, and ineffable communion with 
him for ever. I (hall no more put up prayer, where all 
is pofTefTion, plenitude, perfection, and peace, where eter- 
nity is one tranfporr, one uninterrupted rapture of joy, 
There, in the rays of the morning- ftar, and beams of the 
meridian fun, mail I put on unfading glories, and bafk 
for evermore. There the Lamb fhall be my light, and 
in his love fhall I exult j love mall no more be languid, 
but ardent and extreme ; and I fhall no more lament an 
abfent God and a hiding Saviour, a freezing prayer, a 
weak faith, a tempting devil, or a raging lull. In a 
word, pofFe fling the infinite God, who is an infinite good, 
my foul, dilated in all her powers, fhall be ravifhed, en- 
tranced, delighted with my adorable portion through an 
^ndlefs evermore. 



MEDITATION VIII. 

THE HEAVENLY VISION, 

Now I am at the height of my defires, at the zenith 
of my expectations j and, while I have not one requeft 
to make, the anfwers of all my prayers enrich me for 
ever. Here I behold him without the glafs, within the 
vail, him for whom I longed, him in whom ten thoufand 
beauties meet, ten thoufand glories fhine ) him who is the 
chiefeft among ten thoufand, the glory of the higher 
houfe, the flower of blifs, the excellency of eternity, 
" the brightnefs of the Father's glory, and the exprefs 
image of his perfon !" Now, let reverence bend, and 

wonder 



IMPROVEMENT FOR ETERNITY. 5$ 

bonder rife, and love be feven times heated to its glo- 
rious object j now take a full view of the Plant of Re- 
nown ) fix thine eyes for ever on him, for he is thine 
own, thine own for evermore. Love, and be enlarged 5 
be enlarged, and love. How am I efcaped the (hadows 
of time, and plunge into eternal day ! O the light of 
glory ! O the glory of the light of the higher houfe ! 
How faint and imperfect was the defeription of the hea- 
venly country, of the- land of blifs ! If the walls of the 
city furpaiTed in glory, the ftreets in beauty, every me- 
taphor, what muft be the privileges, what the immuni« 
ties, . what the beatitudes of the happy inhabitants! 
And is this the place of mine eternal refidence, the city 
of my fixed abode ? No more feparation from " the ge- 
neral affembly and chureh of the firft-born," no more 
abfent from the communion of faints ! O faints and an- 
gels, feraphim and cherubim, my companions in blifs 
for ever, now I mingle in your raptures, and join in 
your fongs of praife to him that loved you,, to him that 
loved. me ! 

But, deareft Lord, may I approach thy throne, and 
begin communion for eternity ! The fceptre ftretched 
out encourages me to draw near. Now all is mine, and 
love flames higher ftill. O the Iweetnefs of fellcwihip 
with Jehovah and the Lamb ! Now 1 am. in the. heaven 
of heavens, and dwell before the throne. O how fweet 
the kifies of his mouth, whofe love is better than wine ! 
Let him " ft ay me with flagons, and comfort me with 
apples - y for I am lick of love/' and joy in the difeafe .j 
for I am fick of love, love never known before, or under? 
fiood below. O the height and the depth, the breadth 
and the length of love ! Here one beam of glory Is 
feven-fold brighter than the day of grace j and here one 

fpark 



54- IMPROVEMENT FOR ETERNITY,, 



fpark of love is purer than all the flames that ever burnt 
below. 

My whole foul dilates, expands, and grafps at God $ 
but ftill he is infinitely beyond and above all that I can 
conceive or think, yet in his infinite perfections I find 
my boundlefs felicity. What eternal ages (hall I pafs 
in blifs, poifeffing the cloudlefs noon of glory, and gazing 
with growing wonder, and heightening delight, on the 
glories of God and the Lamb for evermore ! 



MEDITATION IX. 

FOR EVER WITH THE LORD, . 

OB. 17. 1-734, 
n In thy prefence there is fulnefs of joy, and at thy 
?ight-hand are pleafures evermore.'" O how happy, 
then, to be in thy prefence eternally, and at thy right- 
hand for evermore ! Then, farewell, fun, moon, and 
ftars j I have no need o£-you. Farewell, days, years, and 
ages 5 it is all eternity now, Farewell, good and bad 
feafonsj I live on angels food. Farewell, my pious 
friends and Chriftian acquaintance \ we mall fliortly 
meet to part no more. Farewell, my tender offspring j 1 
cart you on your father's God, and know you fhall fuftain 
no lofs. Eut, my Chriftlefs friends, my graeelefs ac- 
quaintance, what farewell muft I take of you ? A final, 
an everlafling farewell ; for I, fhall- never,, never fee you 
more, unlefs at the laft day mine eye hit you gnafhing your 
teeth among the mifesable wretches at the Judge's left- 
hand, 



IMPROVEMENT FOR ETERNITY. 



55 



hand. Farewell, frailty and dinracted devotions ; I pat 
on the vigour of immortality. Farewell, the worihip of 
the church militant 5 I join the fong of angels, and the 
hallelujahs of the higher houfe. Farewell, cares and 
concern, loffes and croffes, mourning and tears, difap- 
pointment and pain 5 the heavenly plenitude makes up 
all. I only retain one concern, the profperity of Zion, 
the falvation of fouls, and the Redeemer's glory. Fare- 
well, ye fcriptures of truth :— -Ah ! no, I carry your di- 
vine myfteries, glorious truths, and golden promifes, 
treafured up in my heart into his immediate prefence } 
•wliofe name is the Word of God. 

But now I am ever with the Lord j and this fums up 
the felicity of all the heavenly nations, of all the holts 
cf light. While I eternally approach his throne, and 
view, with growing tranfpcrt, the glories of Immanuel's 
face, earth, and all its vanities, time, and all its troubles, 
are forgot for ever, like an atom loft in the immenfity of 
fpace. Now I have no more to do with created things, 
and never (hall have more concern w 7 ith them ; but I 
am for ever with God and the Lamb. I enjoy the Su- 
preme Good in the higheft degree, through an endlefs 
evermore, 



ME- 



MEDITATIONS 

ON THE 

LOVE OF CHRIST 

ASSUMING THE HUMAN NATURE, 

AND 

SUFFERING IN IT 

FOR. 

THE SALVATION OF SINNERS, 



MEDITATIONS 

ON THE 

JLOVE OF CHRIST. 



"My meditation of him mall be fweet. 

Let the love of Chrift dwell in you richly, fpeaking in yoxiT* 
felves. 



MEDITATION L 

ON THE GENERATION OF CHRIST. 

Feh. 19. 1750. 
■ Matthew begins his gofpel with the raoli aRonifhing 
account of pedigree that ever was attempted, " The 
book of the generation of jefus Chriil." — The genera- 
tion of him who is without beginning of days or end of 
life ! the parentage of the eternal Son of the eternal 
Father ! Cod born of a woman ! the Iiterna-1, an infant 
cf days! iNot that his Godhead could, or did undergo 
any change, that being unchangeable ; but how ftrangc 
to- think, that the little embryo forming in the virgin's 

womb, 



CO 



MEDITATIONS ON 



womb, fnould be in perfonal union with trie divine ria- ' 
ture ! that the Lord of heaven and earth {hould count 
his pedigree among the men cf the earth, and he have fo 
many fathers from a iuppofed Jofeph to Adam, who was 
the only- begotten Son of God ! 

We had caft ourfelves out of the family of heaven, 
and he comes into the family of earth, that we may be 
re-admitted into the family of God. O wonderful ! 
that the Ancient of Days mould fo ftoop for yefter-day 
beings, as to be accounted one of them, that they might 
be called the children cf the living God, in the place 
where they were not the fons of God ! How {hall I 
ling of this condefcenfion that is my elevation, this ge- 
neration of Tefus Chriit, this pedigree among dying men, 
that my birth might be from above, and my name writ- 
ten in the Lamb's book of life ! 

No wonder that the winged meffengers of heaven were 
bufy on the grand event, and that, at the birth of the 
Prince of Peace, the heavenly multitude mould burft 
out in rapturous fong. Well did it become the fpark- 
jing firmament to Ihine with a new and uncommon ftar, 
when the world was blerled with an uncommon birth, 
when the bright and morning Star of glory was con- 
defcending to mine among the clouds of a benighted 
earth, to difiipate the darknefs of fin, and bring in the 
light of everlafting day ! Fesr not, Zion ; behold thy 
King, thy God, thy Saviour, cometh in a more meek and 
lowly manner than that in which he took up his fervant 
Elijah. Though his chariots are twenty thoufand, he 
comes not in a fiery chariot drawn by flaming feraphs, 
but wrapt up in thy kindred clay, that all his faints may 
wormip him who was their brother, and not be defpifed 

for 



THE LOVE OF CHRIST. 61 

lor killing, for adoring, Immanuel, God with us, God 
in our nature. 

This is indeed the beginning of wonders ; and may 
it begin a wondering in my foul that fhall never ceafe, 
but terminate in that eternal fong before the throne, 
" To him that LOVED us, and WASHED us from our 
fins in his OWN BLOOD, and hath made us KINGS 
and PRIESTS to God and his Father j to him be do* 
minion and glory for ever. Amen. 



MEDITATION II. 

OUR SAVIOUR BORN IN A STABLE, AND LAID 
IN A MANGER. 

Under Sail, Feb. 20. 1759. 

O surprising tale ! amazing ftory ! that the Heir of 
all things mould be born in a liable, and laid in a man- 
ger ! V/ arm rooms and foft beds within, but not a foot- 
breadth, not a feat for Mary in the inn ! Ah ! where 
was human fympathy to a woman big with child, though 
it had not been the Saviour of the world ? But could 
me fare the worfe, that me was pregnant of that holy 
thing that mould be called the Son of God ? 

Methinks I fee her and her hufband at the door : 
" Pray, can we be lodged here to-night ?" " No 5 all 
the rooms are already taken up."— But is there not 
an upper or by-room 5 for though it be not good, we will 
put up with it for a night, as I am fatigued with my 
journey, and not able to go from door to door to feek 
lodgings." ct We can fpare you none ; but fince you 
F are 



62 MEDITATIONS ON 

are weary, there is a ftable, take the (heller of its roof 
till to-morrow." And there, in filent night, without 
attendance, (he brings forth her firft-born, wraps him 
up in Twaddling cloaths, and lays him in a manger j but 
where, or how fhe is laid up, as women in that condition 
ufe to be, to gather ftrength and fuckle her infant, we 
hear not. 

The dead and tnoughtlefs world is afleep, when 
mercy is pouring down enriching bleffings but Heaven 
is awake, and the great mandate is given in the court 
of glory, " When he bringeth in the firft- begotten into 
the world, let all the angels of God worfhip him." The 
mefTengers of the Highext are anxious to carry the good 
news to gladden the happy world. Anon, a mighty angel, 
by ccmmiffion, fpreads his willing wings, feathered with 
celeftial light, to tell the favoured mepherds " the glad 
tidings of great joy to all people, that there is a Saviour 
born, which is Chrift the Lord." 

No fooner is the feraph flown away, than methinks I 
fee a company of the heavenly holt, eager to have a 
fhare in telling the heavenly tidings, bow before the 
throne : " We pray thee, let us fly alfo." " Wherefore 
will ye go, my angels, feeing there are no tidings for 
you to carry ?" — "But we pray thee, O Eternal ! let us 
in any wife fly alio." The afTent is given, the flight is 
taken ; " and fuddenly there was with the angel a great 
multitude of the heavenly hoft," who, if they come too 
late to tell the tidings, yet are come in time to fing 
" Glory to God in the highell, and on earth peace, 
good- will towards men !" 

What furprifmg love was this in the Son of God, 
that though he was heir of all things, yet for my fake 
he (hould be as one pofiefled of nothing ! It is a queftion 

if 



THE LOVE OF CHRIST. 



63 



if one of all the tribe of Judah came into the world as 
he did j had no better a cradle than a manger, no better 
a bed-chamber tlxan a liable. What Itate, then, is too 
mean, whr»t condition too abjecl:, for a difciple of Jems ? 
He who is the rightful Inheritor, the original Poffeffor 
of all things, came inta this world with nothing, that 
we who had nothing might go into the other world, 
through him, poffeffed of all things. This is a change 
indeed in my favour that mould change and turn my 
affections from earth to heaven, from tranfient lhadows 
to eternal fubftances, from worldly-grandeur (which He, 
who has all wifdom, made no account of, as I fee in his 
birth and life) to fpiritual glory, and from every thing 
to God* 



MEDITATION III. 

HEROD AND JERUSALEM TROUBLED AT THE NEWS OF 
CHRIST'S BIRTH. 

Feb. 21. 1159, 
Why were Herod and Jerufafem troubled at tidings 
which might have made them leap for joy ? What made 
Herod tremble ? The Son of God came not to govern 
the world, but to fave the world \ not to poffefs himfelf 
of a temporal monarchy, but to bellow an eternal king* 
dom j not to take away men's juft rights, but to dif- 
poflefs Satan of his unjuft ufurpation 3 not to raife wars 
with the Roman State, but to make a firm and eternal 
peace for men with the court of heaven. So do blinded 
men miftake their greateft mercy, and are troubled at 
the divine ft bleflings. 

F 2 And 



6.4 MEDITATIONS Gtf 

And to this very day the fame , prejudices prevail. 
Men think, if they embrace religion, that they muft quit 
with ail pleafure, give up with all joys, be divorced- 
from all fociety, be expofed to all troubles, take up 
with all crones, and become the moft miferabl.e creatures 
of all. But what condefceniion was this in the high 
and lofty One, whofe prefence enlightened the heaven 
of heavens, to come to that world, which, inftead of 
making him welcome, was troubled at his coming ! 

He came unto his own, but his own received him 
not j" yet fo ftrong was his love, fo almighty his pity 
and compaffion, that he will come with life and every 
bleffing, though he ihould be an unwelcome gueft, and 
even be perfecute with a malice almoft proportionate to 
that divine good-will he bore to men ! O the beauties 
of redeeming love ! how do other glories die in the me- 
ridian beam ! and all turn trifling themes when Jefus in 
his none-fuch love appears ! 



"MEDITATION IV. 

THE BABES OF BETHLEHEM SLAIN". 

Feb. 22. 

Ah ! mull the little infants fuffcr, becaufe the Son of 
God afTumed the human nature ? It had been better for 
the young innocents that he had come like an arch -angel, 
and not like one of them *, but what advantage would 
it have brought to Abraham's feed, had he refufed to 
affume the nature of man, and taken on him the nature 
of angels ? Why fhould man be more ungrateful be* 

caufe 



THE LOVE OF CHRIST. 



65 



caufe his condefcendency is greater ? palling by the 
angelic, and chufing to redeem the human race ! Here 
I may fee the wrath he came to take away, how heavy, 
how terrible it was ! He could not even enter the world 
with the accommodations of others. No fooner is he born, 
and appears in my woful ftead, but juftice juftly, though 
Herod unjuftly, purfues j and though he perfonally ef- 
capes, he is (lain in many a coftly effigy, which eaufed 
Rachel many days of weeping. 

Thefe little ones were, if not the firft martyrs for tha. 
eaufe of Chrift, yet the firft fufferers on the account of 
Chrift. But O how vain are the counfels of men ! many- 
are {lain left one efcape ; yet the only one fought for 
e (capes, while many are flain ! -What rouft be the pangs 
and forrows of the parents of thefe (may I call them) in- 
fant martyrs ? But how much more piercing muft 
their thoughts be, who were waiting for falvaticn in 
Ifrael, and long expecting the prcmifed Mefliah, unlefs 
we fuppofe, that they were confcious that Jofeph, and 
the child Jefus, and his mother, were fled into Egypt ? 
a fa£t which, it is likely, was not known publicly j for 
Herod, had he known that he who was born King of the 
Jews was efcaped into Egypt, needed not have flain the 
babes -of Bethlehem. What, I fay, muft have been their 
thoughts, to fee fo many butchered with this view \ and 
perhaps their ignorance and Hiiftoelief prevailing fo far, 
as to excite fear left he might fall among the number ? 
He was obliged to fly before he could fly ; and, by pa- 
rental fympathy,was conveyed away from the cruel fword 
of the keen perfecutor, whole temporal fceptre mould 
have prate died him as a fubjeft, and who ought himfelf 
to have fubmitted to his fpiritual fceptre as aS a*, 
viour. . 

F : 3- Thiis^ 



66 



MEDITATIONS ON 



Thus was the Son of God treated in the world which 
he had made, and among the people he had chofen for 
his own ! Yet thefe amazing and mighty difficulties 
were but like fo many off- fets and foils to Almighty love 
that overcame them all. O that world of love that 
dwelt and was difplayed in the Saviour of the world ! 
He who lay in the Father's bofom from eternity, not 
only came from heaven to earth, (not that his Godhead^ 
filling all in all can change his dwelling), but was ba- 
mmed from one part of earth to another, that the ba- 
mmed fons of Adam might be brought home again, not 
only to dwell in the New Jerufalem, but to fee the King 
in mercy, reconciliation, and peace !. 



MEDITATION V. 

©N CHRIST APPEARING AS A MAN AMONG US. 

Gibraltar Bay, Feb. 24. 1759, 
" Oh that thou wert as my brother, that fucked the- 
breafts of my mother," was the church's requeft of old. 
She longed to fee the promifed Meffiah in her own 
nature, and worlhip the incarnate God j and, with the 
warmer! glow of facred affection, prefented her requeft. 

Now the petition is fulfilled to us : " The Word 
was made rleih, and dwelt among us, and we beheld his 
glory, the glory as of the only-begotten of the Father,, 
full of grace and truth." Let Arians kick againft the 
pricks, and fwallow burning coals, yet " God manifefted 
in the flefh" fhall be the bails of my hope, the ground- 
work 



THE LOVE OF CHRIST. 



61 



ork of my confolation. He has taken my nature on 
him, to fatisfy for fin in that nature that had finned j 
to exalt that nature to heaven that had debafed itfelf to 
hell 5 he took part of flefh and blood, that we might 
be made partakers of his divine nature. He is a merci- 
ful, a faithful, a feeling high-pried, who not only w r as a 
facrifice, but in our nature was fubjecl: to our finlefs in- 
firmities, and was tempted, that he might fympathife with 
us in our infirmities, and fuccour us when we are 
tempted. 

Angels are aftonithed at the condefcenfion of their 
Lord, and look with fatisfa£Hon and wonder into the 
royftery of redemption. Should I think little of this 
whereby God has manifefted more of himfelf, let philo- 
fophers talk as they pleafe, than in all the w T orks of 
creation ? This union of the human nature to his divine 
is indhToluble *, ftill he mall be " Immanuel, God with 
us," God-man in our nature. This in the higheft hea- 
vens (hall Hied an inconceivable glory and luftre on the 
faints, who mall be like him when they fee him as he is. 
Hence, with one breath 1 can, to my unfpeakable joy, 
exprefs myfteries and wonders, and fay to Immanuel, 
" My flefh, my bone, my brother, my Lord, and my 
God !" 



ME, 



MEDITATIONS OH 



MEDITATION VI. 

Christ's obscurity for thirty years. 

Gibraltar Bay, Feb. 26. 1759. 
Man would needs be higher than he was made, and 
had a linfal defire of knowing more than was revealed,- 
but plunged himfelf into ignorance and night. Weil, 
this is the condition of fallen Adam and his family j 
but behold, O my foul ! how the divine Redeemer, to 
raife men again to the knowledge of the Moft Kigh, 
comes not only in an obfcure manner, but lives a mean 
and obfcure life. Could the world believe, that the God 
that made the world, dwelt in it thirty years un- 
known to the world, a few excepted ? At the age of 
twelve, indeed, the beams of the eternal Sun brake 
through the clouds of flefh, and {hone with an aftonifh- 
ing majefty and luftre ; yet even then he became fubjecl 
to his parents. O how the PofTeffor of all things turned 
the choice of the world upfide down ! Should I then 
grafp at it, or its great things, when he who built the 
ftories of heaven, prefers the homely cottage to . the 
royal palace, the lonely country to the luxurious city, 
and the tradefman's tool to the prince's fceptre. Hence, . 
fay the difdainful hearers, " Is not this the carpenter ?" 
Does not this fweeten folitude, magnify meannefs, and 
royalize rufticity, where the time is fpent with 
God? 

And did the everlafting Father live thirty years in 
deep obfcurity in this earth, when on the grand bufinefs 
of redemption^ without any notice being taken of him ? 

But 



THE LOVE OF CHRIST. 



63 



But furely thefe years are in the glorious annals of eter- 
nity, and were a part of that infinite fum he paid for 
| the redemption of the chofen ones. He lived alone, and 
as it were defolate, that we might never be left alone, 
or without the Comforter. Every breathing was for us, 
for whom he lived, for whom he died 3 every prayer of 
the powerful Interceffor was for us, who prayed not for 
the world, but for them chofen out of the world. 

But, O my foul ! think what Love, what LOVER is 
this, who condefcended to all humiliations, embraced 
every condition, tafted every grief, underwent all 
changes, fuffered all ignominy who was obnoxious to 
all reproaches, fubjecl: to every finlefs infirmity, obliged 
to charitable difpofitions 5 who was often hungry, faint, 
weary, fatigued, fweating in the fultry day, panting for 
a cup of cold water j who was never off his beaten- feet 
but once, and that, though greater than Solomon, not 
in the chariots or horfes of Egypt, but on a borrowed 
afs near Jerufalem j who was contradicted by lawyers, 
calumniated by the Scribes, blafphemed by the Phanfees, 
traduced by his faithlefs hearers, defpifed by his country- 
men, betrayed by a daily follower, one of his little flockj 
deferted by his difciples, denied by a friend, condemned 
by the criminals his mercy fpared, flript of his cloaths by 
thofe he had cloathed with fkin, and fenced with bones 
and {inews, crowned with thorns, fcourged and crucified 
by them whofe breath was in his hand, and crucified by 
his own creatures. 



ME- 



70 



MEDITATIONS ON 



MEDITATION VIL 

THE JOY OF SALVATION. 

Gulph of Lyons i July 3. 1! 5 9. 
Shall I ever think meanly of redeeming love ? Though 
now and then I go mourning without the fun, yet a 
day of fweet communion is on the wing, when, as the 
bridegroom rejoiceth over the bride, To (hall my well- 
beloved, amiable Jefus, rejoice over me. What prefent 
comfort may it afford to my foul, that the eye of faith 
may look through the telefcope of the promife, and fee 
the acceptable time, when he who is the God of my fal- 
vation, the Bridegroom of my foul, fhall rejoice over me 
with joy, fhall reft in His love, and rejoice over me with 
finging. How ftupendous this ! how ineffably glorious ! 
But How can God be faid to ling ? Why, all the attri- 
butes of the divine nature, while mercy and truth meet 
together, while righteoufnefs and peace kifs each other, 
break forth into eternal harmony in accomplifhing . the 
plan of redeeming love, Every attribute is in fong, 
every perfection is fymphony and concord. Surely fuch 
a fvveetnefs, fuch a found, fhall awaken in the fanctified 
ones an anthem that (hall never ceafe, and begin an 
hallelujah which (hall have no fubfequent Selah ! And 
{hall I be filent in the raptures of love, the tranfports of 
eternity ? No ; 1 fhall mingle my grateful notes with 
theirs, and commend that love that is the fvveetnefs of 
every fubje£t, and the fubjecl: of every fong ; yea, and I 
fnall liften to notes fweeter than the fongs of feraphims, 

while 



THE LOVE OF CHRIST. 



71 



while the harmonizing attributes for ever ling forth the 
glory of the divine perfections in the redemption of 
fallen man, which, compofing all to harmony within, 
breaks my iilence, and kindles fach love 5 that I >fhall 
roll in ecftafy, and live in fong. 



MEDITATION VIII. 

THE EXCELLENCY OF REDEEMING LOVE. 

Nea r L eghorn, March 22. 1 7 5 9 . 
What a wonder is this, that redeeming love, towards 
fuch a worm as man is, mould put on the epithets of z«- 
jinite and eternal ! In this view, the man of God fpeaksof 
the habitation his people had in his love, " before the 
mountains were brought forth, before the world was form- 
ed }" yea, to us in our glorious Head, " the promife of 
eternal life was made before the world began. " This 
was, indeed, an early care, fo early that it has no date. 
In the fulnefs of infinite joy, fee, O foul ! and fing of his 
amiable condefcendency j " his delights w r ere with the 
fons of men." 

Surely his love has manifefted more of his omnipo- 
tence to man, than all his attributes together. They 
have gone a great way to fhew his matchlefs perfections, 
but love has gone to the laft degree, to the extremeft 
bound, and pours a whole Godhead into the bofom of 
the believer. His power brought a w T orld into being - ? 
his wifdom divided and difpofed it into harmony and 
order j his gcodnefs provides, and his providence governs 



12 ~ MEDITATIONS ON 

it, but his love brings God and man together, who were 
at a dillance which aftonimed the heavens, and made 
the earth to tremble, and that in a way which nothing 
but infinite wifdom could plan, infinite lovereigntv pro- 
pofe, infinite love undertake, and infinite powei accom- 
plifh and perfect. Thus, all the attributes of God are 
fwallowed up of love. Hence God is faid to be love j 
intimating, as it were, that love is the reigning perfec- 
tion of his nature, could there be any difference among 
per^e&ions that are each of them infinite. 

But who can expatiate on redeeming love ? It is 
higher than heaven, what can I do ? Deeper than 
hell, and delivers the foul out from the loweft hell, 
what can I know ? The meafure thereof is longer than 
the earth, and broader than the fea. To ring its divine 
excellencies, for God is love, mail engage a whole hea- 
ven of harpers through eternity, and, for abundance of 
fubjecl, not fuffeir them to reft night or day, when, to 
rny unfpeakable joy, I (hall join the harmonious number, 
and accent the everlafting fong. 



MEDITATION IX. 

CHRIST ALTOGETHER LOVELY. 

Gibraltar Mole i May 20. 175§. 
It is the joint teftimony of believers, that Chrift is 
altogether lovely, fairer than the fons of men. Yea, 
my foul echoes her amen, though I have had but im- 
perfect views of his tranfcendent glory, and feen but a 

glimpfe 



THE LOVE OF CHRIST* 



13 



glimpfe of him. Now, if this is the cafe in the twilight 
of faith, how divinely fair wilt thou appear in the noon- 
tide of glory ! Thou {halt, as it were, appear in flate, 
feated high on thy exalted throne, and all thy ranfomed 
ones {hall ftand beholding, admiring, adoring to eterni- 
ty. Now, my love is but little, and yet, alas ! that 
little is divided. Even the world and its vanities fuit 
my love, and there is fomething within, which, to my 
grief, when I bethink myfelf, gives thefe ftrange lords 
too kindly a reception. Friends and relations alfo ob- 
tain too large a portion of my love. But, then, I Ihall 
only love him who is worthy to be loved, and I mall 
love the faints only for his likenefs which they bear j 
then the nearelt relation who has no intereft in him, {hall 
not have the leafb {hare of my love, which {kali wholly 
flow out on my Beloved. 

O how tranfporting will the full view and permanent 
virion be ! Then mall I fee thee in another light than 
before, and love thee at another rate than here. I am 
yet a ftranger to the powers of divine love. I have 
only (though it has rendered all things in part but lofs 
and dung for Chrift) heard the fame of it, in comparifon 
of what I {hall feel in that day. Then I mall love with- 
out diftraclion, without diminution, and without end. 
Yea, all my powers within, in the funihine of glory, 
-mall break taut into a flame, "which Ihall never be ex- 
tmguilhed. How mall my foul, in :he mount of com- 
munion, fo partake of the divine nature, that ineffable 
glory and beauty Ihall mine in her, which no vail fiiali 
hide, no covering can conceal. O what a fight a 
crucified Jefus mall be then ! Not as in the days when 
he was defpifed and rejected of men, a man of forrows, 
and acquainted with grief. Thou haft feen the travail 
G * of 



MEDITATIONS OX 

of thy foul, and art fatisfied. Out of trie Ivory palaces 
thy fhouting faints have made thee glad. I (hall fee 
thee, and be fatisfied with thy likenefs. But what that 
divine, that full, that transforming fatisfac~iion (hall be, 
mull remain unknown till pofTefled. Yet, fmce the firft 
fruits fo ravifh, what muft the joy of the vintage be ! 
If the foretafte have fo much honied fweetnefs, marrowy 
blifs, how muft the banquet of eternity abound I O for 
that naked view, when I (hall fee him as he is, behold 
him at my very hand, to depart no .more, nor wear thr 
j&bfcuring vail ! 



MEDITATION X. 

ITvIMEASURABLENESS VY LOVE. 

May 22. 1759. 

Will I ever fee the other fide of redeeming love ? I 
am on the brink of the vaft ocean, but cannot glance 
the oppofite fhore. Can I found its profoundnefs ? Have 
I fcen the fprings of this facred fea, or walked in fearch 
of the divine depth ? Angels are immerged in its bound- 
lefs floods, and all the hods of day fing of its extenfion. 
The oftener my meditations wade thefe holy waters, 
they rife the higher, and the wider fpread, till all is 
overflowed. The oozing fpring grows a rivulet, the ri- 
vulet enlarges to a river, the river fpreads into a bound- 
lefs fea. O let me drink at the fpring, bathe in the ri- 
ver, be carried down the current to fwim for ever in the 
fea! 

Love 



if 



THE LOVE OF CHRIST* 



Love is a book that contains bidden bleflings. O 
chat the Lamb would loofe the feven feals thereof* 
and fhew me thofe wonders that are contained within 1 
Was Jems' divine difcourfe with aftoniihed Nicodcmus 
but the earthly account of love ? " i have told you 
earthly things 5" what then mull the heavenly declara~ 
tfon be 1 how much fweeter than honey and the honey- 
comb ! What can one born blind conceive of light ? 
what can my carnal mind comprehend of love ? I only 
know that " it paUes knowledge." When Paul was 
rapt up to the region of love, he heard fuch divine 
things, that he grew forgetful of his prefent itate, and 
wift not whether he were ft ill the man Paul, or his foul 
let into the liberty of eternal day, and entered on his 
ftate of glory, till, when the vifion left him, he found 
himfelf ftill fettered to clay. Yet, what he had heard, 
what he had feen, it " was unlawful to utter." What, 
then, muft love be ? is it not worthy of all my medita- 
tions ? and will the periming things of the world flep in 
between me and love, and fit chief in my thoughts, fu« 
preme in mine affections ? 

O flupidity ! O carnality ! O curfe ! thus to forget 
pay blifs, and bufy myfelf with the wind. Surely, if I 
talk of love, I am fwallowed up j for my words darken 
rather than declare it 3 my conceptions rather conceal 
than comprehend it. Is there any number of the drops 
of the fea, or the fand of the more ? far lefs of love, that 
is excellent in all refpecls. I will go out in the exten- 
sions of unfathomable love, and be loft in its overflow- 
ing fulnefs. 



ME. 



*i$ MEDITATIONS ON 

MEDITATION XI. 

SAINTS THE SONS OF GOD- 

Gibraltar Mole, May- 25 . 1759. 
u Kear, O heavens ! and give ear, O earth ! for the 
Lord hath fpoken. I have nouiilhed and brought up 
children," even fome of the rebellious race of Adam, 
for tbe eternal manfions of glory. What wonders dwell 
in redeeming love ! the fons of men taken into the fa- 
mily of heaven ! O who hath believed the report of thefe 
things i O amazing profpcft ! Shall the lawful captive 
be delivered, or the prey of the terrible taken away ? 
Yes, the Lion of the tribe of Judah prevails to do all 
this. O interefting fcene ! hell gapes below to fwallow 
up the guilty wretch, heaven opens above to receive the 
ranfomed firmer. O amazing kindnefs ! O tranfeendent 
love ! O precious fufferings ! O victorious death, by 
which the dry bones in the valley grow a great holt, even 
the fons of the living God ! O ftrange ! that the poor 
who lie in the dun 1 of deftruclion, and beggars who em- 
brace the dunghill of depraved nature, mould be railed 
up to fit with the princes of eternity, angels, the firft 
fons of light, yea, made joint-heirs with Chrift 5 that, 
in one word, all things are theirs. Now, what is the: 
power, what the excellence, what the vaftnefs of re- 
deeming love ? " Now are we the children of God, and 
it doth not yet appear what we mall be, but we know, 
that when he {hall appear, we iliall be like him, for we 
,1iall fee him as he is." This is the fight that is the fum 
of felicity in the higher houfe. O high privilege : royal 
prerogative ! to be of the family of heaven, the houfe- i 

hold 



THE LOVE OF CHRIST, V< 

hold of God, where the Tons are all as king=, and with 
him (hall reign for ever and ever. 



MEDITATION XIL 

REDEEMING EOVE THE PERPETUAL TfiEME. 

Gibraltar Mole, May 27. 1159. 
Now have I begun my-fong of redeeming love, which 
£hall never, never end. It confift of two parts y the 
one in pofleffion of part, and expectation of mere j the 
other in pofTeflion of the whole inheritance of glory. 
This, with pleafure I mutter in imperfect ftrains here j 
that, with rapture I mall fmg in raviming drains here- 
after. Affliction mall not caufe me to Hop ; for " in the, 
night his fong (hall be with me." Defertion (hall only, 
bring in a comma, not a full period, or paufe j for he 
will not hide his face for ever, nor retain his anger ftilh 
Even death mall not ihut me up, in -fllence -\ for when I 
lie expiring in the grafp of death, with my tongue faul- 
tering, and rny lips ■ unable to exprefs a word, my defU 
rable condition -mall exalt redeeming love. Yea, death 
fhail only finim the fiift part of the fong, that I may- 
turn the page, . and begin the fecond, that (hall know no 
end. 

But, O hew, at my very fir ft'- entrance on my eter- 
nal forig, mall I be ravifhed with delight ! Though the 
divine fubject be the fame, yet the views are quite dif- 
ferent. Here, I fee but darkly through a glafs ; there, 
face to face. Here he is, in great part, the unfeen 
G 3 Chri.t 



MEDITATIONS ON 



Ch'rift whom 1 love 5 but there I fhall fee him as lie ifc 
Every thing in this howling wiidernefs hinders ray an- 
them 3 but there all fhall break out into melodious har- 
mony and long. How loudly fhall I blow the trumpet 
of praife in the jubilee of eternity, and every breath 
exalt redeeming love ! Here I am at a lofs what to con- 
ceive of love, though the fubject be infinite, fuch is the 
narrownefs of my foul, in confequence of indwelling fin j 
but there I mail be at a lofs to utter my conceptions, 
fuch enlarged views of divine love fnall pour in on ine 
in an even and uninterrupted fucceffjon for eternity. The 
unclouded views of thy glorious felf fhall affimilate my 
foul to t)iee, and the naked difplay of thy love fnall in- 
spire my fong of all thy perfections, 

O light incomprehennble, and full of a glory too 
bright to be defcribed 1 O unfathomable love, dearer to 
fne than life ! what fhall I fay of love ? " If a man would 
give all the fubftance of his houfe for love, it would be 
utterly contemned/' To dive into redeeming love is the 
only exercife proper to the immortal foul, and brings in 
the profufeft fpiritual advantage. By this I link two 
■worlds together, and (hare the excellencies of both 5 
while the amazing fcene of redeeming love, and the 
meritorious futferings of tile anointed One, are my plea- 
fant meditation with refpec! to this world, and his vic- 
torious afcenfion into the higheft heavens, and fitting at 
the Father's right hand as my exalted Head, makes the 
profpecl of the other world fwell with pleafure. For, 
what had the world been, if he had not come down t© 
fave ? and what would heaven be, if the fame that firfl 
defcended into the lover parts of the earth had not 
alfo afcended up far above all heavens, that he might 

fill 



THE LOVE OF CHRIST. 



fill all in all, might plead my caufe, and prepare a raan- 
fion for me ? 

What childifh entertainment is it to mare thrones and 
■divide kingdoms, in companion of enjoying the fubftan- 
tial good things of divine love ! Thofe at laft awake 
from the deep of death, with nothing in their hand ; but 
I make off my (lumber, to receive a crown, or, what 
mould be move dear to me. to be put in a ftate of per- 
fection, and io enabled to love my Beloved in an exalted 
manner, to grieve him no more who has been all kind- 
nefs to me, to ferve him without ceafing, and praife him 
without intermiffion. Let the worldly-minded men pof- 
fefs and be plea fed with worldly things ; but give me to 
walk up and down in thelargenefs of redeeming love, to be 
delighted and dwell on that divine theme, redeeming love ? 
wbofe overflowing fulnefs {hall employ through the ages 
of eternity all the ianclined ones. 



MEDITATION XIII. 

CHRIST CARRIES HIS OWN CROSS. 

Gtilph of Lyons, 'July 4. 1*759. 
Where were all his friends and followers now, that 
his moulders, lately furrowed with the cruel fcourge, 
rauft bear the ponderous tree on which he was to fufTer ? 
Not one dares offer his affiftance 5 yea, the boldeft fol- 
low afar off, with bleeding hearts, their condemned 
Lord. Behold how our New-Teftament Ifaac, this Son 

of 



so 



MEDlTATrOXS Oli 



cf the eveilaftmg Father, and the Son of the covenant 
and promife, takes up the wood and bears it on his 
fhoulders, knowing both whither and to what end he 
went. Such was his divine good will to fuffer for my 
fin, and that at a time, after the ftrugglings with divine 
vengeance, which fet him a-fweating blood, after cruel 
fcourgings which he meekly underwent, when more fit 
for a foft bed, cordials, and reiloratives, than for fur- 
ther drudgery and toil. Yet he bends his facred back, 
and takes on the ignominious tree, and bears it on with- 
out a word, till it mould feem ftrength fails on his fide, 
whofe foul was exceeding forrowful even unto death. 
And how could it elfe be, when divine vengeance was 
pouring on him through every power within r No won- 
der his bones parted out of joint, when his blood burrt 
the containing veins, and fell in great drops. Yet not 
one among the multitude pitied him, not one is there 
to help, had not a Granger paiied by, whom they com- 
pelled to carry it. O the ftrength of love ! he endured 
the crofs, defpifed the fhame, " was led as a lamb to 
the flaughter, and as a fneep before her (hearers is dumb, 
fo he opened not his mouth.-' 

It w T as not the weight of the crofs that weakened 
him ; there w^as above this weight a burden of another' 
mature, the imputed guilt of the elecl world j and there 
was a ponderous load above this burden, divine wrath. 
But, above this load, behold there lay a cruming moun- 
tain, the hidings of his Father's countenance, of which, 
as being mod intolerable, he complains heavilv, " My 
God, ray God, why haft thou forfaken me ?" And did 
he undergo all this for me ? carry his own crofs in the 
midft of a mocking multitude, that I might not bear 
the curfe among devils and damned fpirits for ever ? 

Shall 



THE LOVE OF CHRIST. 



81 



Shall I* then, ever be aihamed of going out to him, 
bearing my reproach, who fuffered without the gate ? 
Shall I decline the taking up my crofs ^and following 
him through good report and bad report, who has left 
me fuch a glorious example ? 



MEDITATION XIV. 

f HI IS? OUSALS* 

July 28. 1750, 
The moit part of the world have thofe with whom 
they expect to be united before their eyes; but (he that 
is born to a crown, and will accept a kingdom, muft 
marry one perchance (he never faw, confent by proxy^ 
and, to complete the nuptials, and enjoy her royal con- 
fort, leave her own houfe never to fee it more, her na- 
tive country never to return, take an everlafling fare- 
well of her neareft relations, and then fet out for a fo- 
reign kingdom, or go beyond feas, as it were into an- 
other world. Even fo, while the greateft part of the 
world are wedded to the vanities of the world, thofn, 
who would rife to the crown that fadeth not away, to 
the kingdom that cannot be moved, mull accept of Him 
who cannot be feen but by the eye of faith, and belie- 
ving the faithful ambafTadors who come with the war- 
rant of the everlafting gofpel to efpoufe chafle virgins to 
Chrifl, muftTay, I will go with the man. 

The princes of the earth fend by their ambaffadors 
jewels of gold and precious ftones j but Chrift, by his 

ambaffadors^ 



82 MEDITATIONS ON 

ambaffadors, beftows on them a right and title to all 
the treafures of eternity, and has given to them- exceed- 
ing great and precious promifes, whereby they are made 
partakers of the divine nature, and begin to taite of im- 
mortality itfelf. In natural marriages, the titles and 
honours of the young princefs may be changed to the 
better, but her perfon, faculties, and features, remain 
the fame j but in the fpiritual efpoufab, the Spirit, who 
by inclining the foul to accept the offer, brings about 
the happy match, snakes her all glorious within, and 
puts on the embroidered garment, making her to walk 
in newnefs of life. 

Now, O faint ! if this be thy bleued condition, why 
wilt thou caft a longing eye around thee on thofe things 
that thou muft mortly leave ? Nothing muft come be- 
tween thy affection and Chrift ; he is thy Lord, and thou 
muft woruhip him. Live like one of the royal family of 
heaven, like a princefs of the blood-royal, like one born 
from above ; live above the deceitful flatteries of a falfe, 
and the dejecling frowns cf an unfriendly world. Let 
thy father's houfe be forgotten, and thy native land 
eftranged to thee, looking out for the better inheritance. 
But while abfent, let him often hear from thee, for he 
defires it. " Thou that dwelled in the gardens, the 
companions, hearken to thy voice ; caule me to hear 
it." Come to his throne with boldnefs, pray with an 
humble freedom, be frequently in his prefence, pour 
thy complaints into his bofom. There is none more 
fymnathizing than he ; his bowels yearn with love. 
Make thy requefts to him • what will he with-hold who 
bath given thee himfelf ? Ke is thy brother, embrace 
him in the arms of faith, for thou (halt not be defpifed. 
Wait for him y he is making all things ready for thy 

reception^ 



THE LOVE OF CHRIST, 



•^reception, preparing a manfion in his Father's houfe for 
thee, and in a little he will fend a glorious guard for 
thee, which would darken the grandeur of the greateft 
kings. Wilt thou grudge to leave thy native country 
to go to him ? to launch out into the ocean of eternity, 
in order to reach the world 01 blifs, where the marriage 
of the Lamb (hall be celebrated without intermiffion, 
-without end ? The joy, the glory, and ecftafy of which 
■ day, I leave to thy further reflections, O faint ! who 
-£halt be one of them that mall lit at meat with Him, 



MEDITATION XV. 

THE ETERNITY OF LOVE. 

Sept. 30. 1759. 
There is one confideration that may flrike me with 
"profoundeft wonder, and that is, the ancientnefs of re- 
deeming love ; that the love he bore to the chofen ones 
mould be eternal : " Known unto God are all his works 
from the beginning." The elect had a place in the pur- 
"pofes of lovs from eternity, even fo early that it has no 
date *, for we spuft look for a beginning to the Supreme 
Being, and fince we can never find that, we can never 
find a beginning to his love : So early did he rejoice in 
the habitable parts of his earth, fo early were his delights 
with the fons of men. And once in his thoughts, once 
in his love and favour, never out again. 

How has the high and mighty One thought on me 
from eternity fo intenfely, that I have never been one 

moment 



MEDITATIONS ON 



moment out of his thought, but always of the number 
of thofe with whom were his delights j and do I feldom 
think on him ? O bafe and treacherous heart, I will 
never forgive thee. O pernicious pleafures ! I will 
leave my curfe upon you.. O numerous concerns and 
cares ! could I but (hake myfelf free of you, and be dis- 
entangled from corruption, that my foul might pour it- 
felf out on him, melted down into grateful thoughts 
and ftrains of praife. I will leave my complaint upon 
myfelf \ for while I complain, the caufe of my com- 
plaints continues. Let me henceforth hufband my 
thoughts better than ever I have done, that the innu- 
merable multitudes of vain, impertinent rovings, may 
be turned into pious breathings after Him who at fuch a 
rate has thought on me. Surely he is eternally before- 
hand with me j for though he had thought on me in 
love but a little before I could have thought on him, 
yet his thoughts of love are the thoughts of a God, and 
therefore infinite j but mine of a mere creature, and 
therefore finite. 

I have juft one comfort, which is, that the day is ap- 
proaching, when my thoughts, finite as they ate, mall 
flow wholly out on him. Not one wandering thought 
mall vex me more. My foul, fanclified in all her facul- 
ties, and invigorated in all her powers, fball eternally 
go cut on Him with complacency and delight. 



ME- 



THE LOVE OE CHRIST, 



85 



- 

MEDITATION XVI. 

THE HALF HAS NOT BEEN TOLD US. 

fuller on Bay, Nov. 15. 1759. 
What pleafant views may the followers of the Lamb 
have with refpect to the world to come ! Surely when I 
mall fet my foot on the threfhold of glory, and am ad- 
mitted into the prefence of the Prince of peace, I may 
accoft die chiefeft among ten thoufand, the faireft of 
the fons of men, in a fublimer ftrain than Sheba's queen 
did the then wonder of the world, Solomon. 

Let me, as it were, anticipate the blefTed day, the 
divine congrefs. O my fupreme good, my eternal de- 
light, how am I loft at once in wonder, to find my very 
■entrance into blifs exceed the biighteft descriptions that 
ever reached mine ears ! When 1 fee the manfions thou 
haft prepared in thy Father's houfe for thy chofen ones j 
when I fee the glory thou appeared in, even in our na- 
ture j when 1 fee the immortalifing manna on the table 
of glory, the gorgeous apparel, the wedding-garments 
of the guefts of the Lamb, and their aftonifhing fitting 
at the facred fupper 5 when I look round and fee all the 
inhabitants of blifs, every one fitting in thy emanations, 
balking in thy beams, and walking in the light of thy 
countenance for ever ; when I liften and hear angels, 
numerous as the pleafures that overflow in thy prefence, 
exalting thee in inimitable lays, cheftibims and feraphims 
pouring forth hallelujahs with all -the harmony of rap- 
ture, and all the ranfomed ones hymning forth thy 
praife, how do I confefs the fcanty report, the confined 
H account 



6u 



MEDITATIONS ON 



account of tbee and all thine adorable perfections, all 
thy boundlefs blifs which I heard in mine own land, the 
lower w T orld ! Even the telefcope of revelation gave but 
a dim glance in comparifon of the brightnefs of thy glo- 
ry. The gofpel of peace, and the words of life, it is 
true, drew afide the vail, and gave a tranfient view of 
fome of thy perfections j but what could the human eye 
fee through the thick fogs of fin and corruption ? 
■what could an ear planted on a body of fin and death 
receive of heavenly things, or an heart groaning in a 
mouldering tabernacle, in the vale of mifery, conceive 
of fuch tranfcendent excellencies ? The half, nay, Lord* 
the hundredth part was never told me ; but now I am come 
to thee, and find thee furpaffing my hope, mine expec- 
tation, and my faith, in their utmofl extenfion. I be- 
lieved thee, indeed, to be glorious, but never believed 
thee fo glorious as I now behold thee. Faith in the 
promifes took many a refrefhing, though diftant look, 
of the King in his beauty but now I fee thee as thou 
art, and behold thee face to face. The days wherein I 
commemorated the fufferings of my divine Redeemer 
afforded me the mod refined delight, and a fpiritual re- 
fremment, fomething a-kin to the joys of heaven j now 
eternity is one fuch day to me. " O how fair art thou, O 
my Beloved ! Yea, pleafant, alio our bed is green. 1 ' The 
pleafures that fpring from the fpiritual efpoufals mall 
never pafs.away, but flourim in perpetual verdure. 



ME. 



THE LOVE OF CHRIST. 



MEDITATION XVII. 

THE GUILTY ACQUITTED, THE JUST CAST, 

Feb. 19. n50. 
f< Not this man, but Barabbas," was the cry of the: 
Jews, when the Lamb of God flood unjuflly condemn- 
ed before them. But, who was this Baiabbas ? perhaps 
an innocent man ? no, he was a murderer, and yet ac- 
quitted, while innocence, eternal innocence, was caft. 
Yet what elfe could be expected from an ignorant, en- 
raged rabble, fet on by the malice and fpleen of the 
prieils, Scribes, and Pharifees ? 

But, methinks 1 hear the God of hofts himfelf fay, 
* Let Barabbas go free \ let the human race, who iu 
their infurreclion and rebellion againft the Lord of hea- 
ven and earth have committed murder on their own 
fouls, and fo become felf-deftroyers, yet let them go 
free ; 1 have found a ranfom j I have fo loved the 
world, that I have fent my Son to be the Saviour cf the 
world, and delivered him up to the death for them all.' 
Yea, I hear the Son himfelf faying, i 1 lay down my 
life for my fheep ; take me, but let thefe go their way.' 
The delire of the Jews was detectable cruelty, bat the 
decree of God afloniming kindnefs. This will be the 
wonder of the ranfomed world, that the guilty mould go 
free at fuch a rate, at fuch a ranfom, the precious blood 
of the Son of God, as of a lamb without fpot. Here 
fovertignty mines ineffably glorious, and mercy in trium- 
phant exultation rejoices againfr. judgement, Here I 
admire, adore, and glory, for evermore. 

H 2 ME- 



8S MEDITATIONS ON 

MEDITATION XVIII. 

AN ANGEL STRENGTHENING HIM. 

Under Sail, Gibraltar, Feb. 19. 1759. 
Lc. the celeftial form takes bis willing flight from 
before the throne of glory, to attend his own Greater 
in a ntuation that aftonifhes the whole hoft of angels, 
and makes the whole pillars of heaven to tremble. Se- 
raphs are faithful to their Lord, when the whole crea- 
tion proves unkind. The treacherous difciple is betray- 
ing his Mafter j the murderers are telling out the price 
of blood j a poor price, indeed, for fuch a pearl, fuch a 
precious one j the difciples, like Saul's thin army, 
follow him trembling, and in a little after forfake him 
and fly $ the laft draught of the cup he for us w r as to 
drink is putting into his hand j and, indeed, this mingled 
vengeance was fuch a bitter mixture, that he groans 
beneath the growing agonies, yea, and need?^ But 
what affiftance could he receive from a hand which his 
own hand had made ? What could an angel do to the 
God of angels ? Though heaven had been emptied of 
its firft fons of light, yet they could not all have atoned 
even for the fin I have committed this morn?ng, much 
lefs for that of an elect world. See, then, his match- 
lefs love, that he is overborne with agony on mine ac- 
count, and rues not, and repines not. See my wretched 
condition, and woful caufe. None would, none could, 
engage in it but He, ever-blefied, altogether lovely 
He, and then his human nature needs the affiftance of 
an angel. Such was the wrath he bore for me. Shall 

I 



THE LOVE OF CHRIST. 



1 ever forget the ' ftruggling moments oi :ny dearer! Sa- 
viour in my {lead, or glory in any thing but Chrift and 
him crucified. 



MEDITATION XIX. m 

CHRIST HAVING NO HOUSE. 

Gibraltar Bay, Aug. 10. 175 9o 
\Vhen the God of glory tabernacled below, feeing 
heaven was his throne, and the earth his footftool, what 
was the houfe they built for him, or what palace was 
the place of his reft ? Ah ! among all the coflly build- 
ings in the world, not one ft one was hid above another 
for his reception. He is obliged to a tender friend for 
a night's lodging, and is fome times in the defart place, 
or lonely mountain, all the night long. He that had 
given life and being, and appointed the bounds of their 
habitations to all the families of the earth, has not an 
houfe himfelf. The birds of the air, though fo fearful, 
and fo foon feared away, yet return to their nells with 
fafety j yea, the foxes, who have fo many enemies, have 
their holes forfecurity, and fo (hare both fafety and (bel- 
ter \ but the Son of man, the Son of God, the God of 
men and angels, has not where to lay his head, or a 
place of repofe that he could claim as his own. 

Ah ! in what a deplorable condition was I, that, when 
he came in my ftead, it fared fo ill with him ! I had for- 
feited all, and made my lei f poor 5 and fo, though he was, 
rich, yet for my fake he became poor, that I through 
his poverty might be made rich, O the grace of our 
H 3 Lord 



90 MEDITATIONS ON 

Lord Jefus Chrlit ! The Heir of all things has neither 
houfe nor home, that prodigals, who had wafted all, 
might have manfions of glory in his Father's houfe ! He 
hath not where to lay his head in the day he came to 
redeem from death, that I might repofe on the bowels 
of mercy, and lean on everlafting love ! Hence (hall I 
prepare him a lodging in my foul, who, when working 
out my falvation, had not where to lodge. He is my 
God, and I will prepare him an habitation in my iamofl: 
heart, and attend my glorious gueft with all my glowing 
affections, till I dwell with him above* 



MEDITATION XX. 

REDEMPTION ASTONISHING. 

Gibraltar Bay, Aug. 11. 1159. 
How aflonifhing is my falvation in many refpecls f 
not only the reafon why, mere love and fovereign mercy j 
the manner how, by amazmg fufferings ; the time when, 
in due time, even in the fulnefs of time ; but the perfon 
by whom, the eternal Son of God. How may I be loft: 
in wonder when I eonfider that the author of my eter- 
nal falvation was God, my creator, my governor, one 
that I had made mine enemy through fin, and againft 
whom my heart was become enmity \ one that, through 
the divine rectitude of his nature, could not but hate me, 
as I, from the depravity of mine, could not love him ! 
It is true, that none but God could redeem but it is 
afioniihing that Gcd Ihould condefcend to redeem, that 

the 



THE LOVE OF CHRIST. 91* 

the Father of fpirks mould, at fuch a rate,^ ranfom the 
work of his hands ! But in this God recommends,, and 
that very highly, his love to us, " in that, while we were 
yet Tinners,'' and fo unconcerned about cur ftate that we 
could not make one requeit to be reitored again to 
friendihip, and fo full of enmity, that we w T ou!d not 
put up one petition to have the feud removed, but all 
we thought, fpake, did, only tended to heighten his di- 
vine difpleafure, and to incenfe Kim more and more \ 
yet then, even then, he was full of pity, he w T ould ran- 
fom, he would fave, he would redeem and love our fouls 
out of the pit of corruption ! O furprirmg grace and 
good- will ! O aftoniming fovereignty ! O infinite, free, 
triumphant love ! before which mountains melt away, 
oceans are dried up, impediments remove, the howlings 
of defpair ceafe, and tranfporting hallelujahs employ the 
grateful tongue I On them that fat in the region and 
fhadow of death, pours down eternal day ! Death throws 
down the leaden fceptre, and everlafting life extends the 
blooming rod ! 

The undertaking is aMonifning, when I confider by 
whom, even by God ! but the effects are glorious, when 
I confider what they are, even falvation, holinefs, life, 
light, pardon, peace, joy, and all things that are worthy 
of a God to give. Thou waft ready to fave from the 
loweft pit of corruption \ therefore will I ling my fongs 
to thee all the days of my life ) but lince that mall end, 
and thy love has no bound ; therefore will I continue 
them through all the ages of thine eternity, which I 
mail poffefs in thy prefence, 

ME- 



MEDITATIONS OK 



MEDITATION XXL 

BEHOLD HOW HE LOVED THEM f 

Sept. 30. 

What a few Jews faid, who faw our Saviour weep 
at the tomb of a deceaLd Lazarus, whom he loved 
fo as to refiore him to life, furely all the angels 
with aftonifhment may fay of Him, who, at the 
grave of a dead world, loved them to his own death, 
and " gave his life a ranfcsi for many," that they 
might be written among the living in Jerufalcm, — 
Behold how he loved them ! He has given the 
itrongeft proof of the ftrongeft love : " Greater love 
hath no man than that he lay down his life for his 
friend." There may be many infiances of men dying 
for their friends, but was there ever an inftance of a 
God-man dying for the worms of the earth ? None but 
this j for he has not often fuffered, but " once in the 
end of the world hath he appeared to put away fin by 
the facrince of himfelf $'? and this will remain the only 
w T onder through eternity. Yea, while the wonders of 
creating power fparkle like fo many liars, redeeming 
love lhall mine like the meridian fun. Who can tell 
how he loved them ? He loved them before they loved 
him \ and he loved them to the end ) yea, he loved 
them immutably. No fliame, no pangs, no fufferings, 
could make him change his love j even death itfelf, 
which brings a revolution to all things, could make no 

iinpreffion 



THE LOVE OF CHRIST. 



93 



impreflion on his firm, his fixed, his ftable love. But, in 
a word, he loved them infinitely \ and here we muft 
fland afionifhed j for as none but an infinite being, can, 
comprehend infinite love, fo his love, in its height and 
depth, breadth and length, is known to none but himfelf. 
Though faints and angels mail be blefFed in the higheft 
degree with the eternal outpourings of his love, which 
will always remain full and overflowing, yet in this 
ocean, heaven and earth are loft. But while feme, yea, 
all the faint?, in a furpiife of joy, may fay, Behold how 
infinitely he loved us ! how may I, in a furprife of grief,, 
cry out, O how faintly I love him ! 



MEDITATION XXII. 

COMMUNICANTS ENJOY CHRIST'S PERSONAL 
PRESENCE IN HEAVEN. 

May 24. 1764. 
We who have been commemorating the fufferings, 
and admiring the love of our divine Redeemer, fhall in 
a little be bleffed with his perfonal prefence ; for " he 
mail come again the fecond time, without fin unto fal- 
vation j." yea, and " he that fhall come, will come, and 
will not tarry." Then every eye fhall fee him ) but 
fome, alas ! fhall behold, and tremble ; others look up, 
and rejoice. Then thofe who now fcorn to cafl their 
eyes on the Saviour of the world, as fufpended on 
the pole of the gofpel, fiiall fee him only once, and that 
when he is arrayed in alL his terrors, to give fentence a.- 
gainft his miferable defpifers, <5 vvho fhall be punimed 

with; 



MEDITATIONS ON 



with everlafting deftrufticn from the prefence of the 
Lord, and from the glory of his power j" nor mall they 
ever fee the lovely, the long-fuffering Jefus again. But 
we, who with delight would fain fearch into the myftery 
of God incarnate, and admire the love of our dying 
Lord, (hall fee him as he is, and never more bewail an 
abfent Beloved, but find an eternal banquet on the beau- 
ties of his face. 

If here an uufeen Chrift be worthy of our belief, a 
crucified Jefus of our adorations, a chaflifmg, afflifting 
Lord, of our fubjeclion, and an hiding Beloved of our 
continual fearch j furely there our dear Redeemer, per- 
fonally prefent for ever, our once-crucified Saviour, 
highly exalted above every name in the higheft heavens, 
cur once correcting Lord fpeaking to the heart of every 
faint in the tendered dialect of love, and revealing all 
his divine excellencies to their eternal joy, will raviih 
and delight all the adorers of the God of hearen. 
Does the voice of our Beloved revive us, when coming- 
leaping on the diflant mountains, fkipping over the 
hiding hills j then with what rapture mufr it infpire 
his intrepid attendants, to hear him open the wonders 
of the upper world on his lofty throne I 

There is a noble table furnilhed for eternity in the 
higheft heavens, the very wonder of angelic holts, and 
the brighter! inftance of the liberalitv of the divine 
Provider. Though neither bread nor wine^are there, 
(and blefTed be his name that we are allowed thefe 
fymbols here), yet there is a never-ending plenitude 
in the land of glory j yea, the Lamb of God is the 
amazing, the matchlefs fare in this feaft of love, and 
not one who ever worthily commemorated the agonies 
of the divine Sufferer, bur (hall fit down at the mar- 
riage 



THE LOVE OF CHRIST. 



V5 



rlage- fupper of the Lamb, and be entertained by him- 
felf with all the dainties of the banquet of wine. And, 
as at the firfl: inftitution of this folemn fupper, our 
renowned Immanuel and his faithful fe*v furg a hymn, 
fo, in the eternal celebration of the aftoniihing cata- 
flrophe, a dying God, or a damned world, all the 
ranfomed, with a gratitude peculiar to the inhabitants 
of bhfs, and warbling? proper to the birds of paradife, 
frail ling a new, a non-fuch fong, to that dear, that 
darling, that divine " Him, that loved them, and in 
his own blood waihed them from all their fins." Well, 
then, as long as I am a communicant below, and be- 
fet with fins and forrows, and often mourning an m- 
fenfible heart, and a withdrawing Jefus, I will medi- 
tate on this happy day, when I (hall meet above my 
bed Beloved in perfon, and never part again. 



MEDITATION XXIII. 

THE LORD IS RISEN INDEED. 

Luke, xxiv. 34. 

June 19. 1792. 
£{ Joseph is yet alive,"" was news lo fweet, fo unex- 
pected, fo aftoniihing, that Jacob faints 5 but Jesus lives, 
and lives for evermore, may ftill more ravifh the foul of 
every Chrillian. Every one that reads the hiftory of 
Jofeph, mud feel with Ifrael in the excels of his for- 
row, and in the excefs of his joy j but every one that 
reads the hiftory of Jefus, in his fufTerings, and in his 
xefurreclion, mould be filled with godly forrow at his 

own 



96 MEDITATIONS Oil 

own Gas, and wirh joy nnfpeakabic and fall of glory 
at his Saviour's exaltation. 

Jofeph is fold by his brethren ; Jefus is too often cru- 
cified afrefli, and put to open (hsme, by his profeffed 
children. Jofeph ferves one mailer, then another:: 
Jefus performs kind offices to all. Jofeph is put in 
prifoo and in fetters for no offence : Jefus, for offences 
not bis own, is made prifoner, bound, condemned, cru- 
cified, and laid in the prifon of the grave. Jofeph is 
fet at liberty by the co; rnandmcnt of the king} Jefus 
is railed by the glory of the Father, who is Lord of 
lords, and King of kirgf. jofeph is made governor 
ever all the land, Senators and princes are put under 
his power *, Jefus is exalted as Lord of heaven and 
earth, angels,, and principalities, and powers, being 
f;biect to him. Divine Providence fends Jofeph into 
Egypt to preferve Jacob and his family alive in the 
famine that was to cci^e on ail lands; but love, paf- 
fing all description, thought, and conception, fends 
Jefus into our world to redeem a part of Adam's fa- 
mily from fin and wrath, that had cverfpre2d all na- 
tions. Jofeph preferves thoufands from an untimely 
death, by opening his ftore houfes 5 but Jefus faves 
from fin, and hell, and wrath, an elect world, by o- 
pening the treafures of his grace and righteoufnefs. 
Jofepli fells his corn for money and for price j Jefus 
gives, and invites to take, wine and milk, grace and 
glory, without money, and without price. Jofeph, to 
his own brethren, appears itrange, and fpeaks roughly j 
Jeius extends heart-kindnefs to his worft enemies, fpeaks 
peace, and pleads for them, 61 Father, forgive :hem, 
they know not what they do." Ail that eat of Jofeph's 
corn, fooner or later died : but all that eat the bread 

of 



THE LOVE OF CHRIST. 91 

of life, that came down from heaven, (hall never 
die. 

O my Nev/-Te ftament Jofeph ! thou art alive ? who 
once for my fake waft crucified, dead, and buried, and art 
Lord over all the land of glory. Thou wilt fall on 
my neck in the divine embraces of love j and I ihall 
weep for joy when I fee thy greatnefs, and my in- 
tereft in thy greatnefs. But O i what (hall I fay, who 
too often have had a hand of felling thee into Egypt, of 
denying thee, and being afhamed of thy fervice, and 
my relation to thee ! Shall I not be confounded at thy 
prefence ? Thy kindnefs will cover my faults, thy love 
will forget my unkindneffes, and all heaven mall found 
with fhouts, and fongs, and Kofannas, that Jefus, who 
was once dead, is now alive, and lives for evermore, 
Amen, and is Lord over all. When called to come 
to thee, and who can tell how foon ? what need I 
regard the fluff of earthly things, lince the good cf 
all the better world, the glory of all the heavens, is 
before me ? Said Jacob, " It is enough, jofeph is yet 
alive j I will go and fee him before I die Says my 
foul, It is enough, Jefus is alive who died for me, 
Jefus is enthroned in glory ; I will go and fee him 
at my death, I will go to him who is my own bro- 
ther, and fee and (hare in all his mediatorial glory 
for ever. 



I 



A 



A 

WOMB 
TIME OF NEED ; 

OR, A FEW 

THOUGHTS IN HONOUR OF RELIGION- 

RECOMMENDED TO THE 

SERIOUS CONSIDERATION OF ALL, 



J 



A 

WOMB ■ 

IN 

TIME OF NEED, 



VV hen times are To deplorably degenerate, that he who 
departs from iniquity makes himfelf, if not a prey to 
rage, yet a fpeech to ridicule, the caufe of which is that 
univerfal contempt which is poured upon religion from all 
quarters : I fay, when matters are lamentably thus, 
what can be a fitter fubjeft to employ the pen than a 
few thoughts in honour of religion ? 

Were this antipathy, may I call it ? again ft godlinefs 
only fhevvn by a few in the loweft fpheres of life, by the 
dregs and refuse of the people, I mould confine my ob- 
fervations to thefe \ but flnce man's enmity againft re- 
ligion is fo general, and has poifoned fome in every rank, 
from the dunghill to the throne, in its encomium I muft 
beg leave to be fomewhat particular. 

I (hall not ftand to prove the truth of natural and re - 
vealed religion, or that the God in whom we live is to 
H be 



102 



A WORD IN TIME OF SEED, 



wormipped by all his dependent creatures, which is our 
reasonable fervice. This is confefled on all hands, by- 
heathens as well as Chriftians \ for the . moft barbarous 
Pagans pay fome refpedt to a Being whom they believe 
to be above themfelves, and that can help or hurt them, 
though their ignorance makes them worfhip they know 
net what. But the Chriftian world, favoured with di- 
vine revelation, not only know whom, but how they 
ought to worfhip. And the deinV fruiilefs efforts to 
overthrow revelation, and the religion therein revealed, 
only prove the divinity of both ; for while, in thefe 
latter times, they depart from the faith, they ftrengthen 
what they attempt to deftroy, by fulfilling the facred 
prediction. Nor is their embittered malice againit re- 
ligion a dull encomium on its divine power, that pro- 
duces fuch a noble change in the foul where it triumphs, 
fince the fame enmity is naturally in all. 

It will not be improper, before we proceed, to let the 
reader know what is meant by religion in the following 
pages. It is, then, twofold, First, Internal, or a life of 
faith on the Son of God, manifefted by a foHd, unequi- 
vocal belief of every divine truth contained in the fcrip- 
tures, and accompanied with all the heavenly train of 
active graces. This will produce, Secondly, External 
religicn, or a beautiful difcharge of every Chriltian 
duty, incumbent on us to God, our neighbour, and oue- 
felves. 

With contrcverfies in religion we meddle net \ but 
{hall only advance fome truths, by way of ebfervatien, 
in honour of religion, that the men who defpife it may 
fall in love with it, and that thofe who efpoufe it may not 
be amamed of their choice, when they hear the fame 

thereof^ 



A WORD IN TIME OF NEED. 103 



thereof, though (as once was faid of Solomon's) the 
tenth part cannot be told. 

In the first place, then, we obferve, in honour of 
religion, that there is a reality in it, elfe it were in vain 
to proceed, and infift on the excellencies of a mere 
imagination. Were it a mere imagination, we in the 
Chriftian world would be more miferable than all the 
heathen round about, and the faints, who exercife them- 
felves therein night and day, were of all men moft 
miferable. But though it hss been branded with the 
odious names of enthusiasm and delusion, and its profeifors 
'accounted mad, yet it has a feal and ft ana p of reality, 
which the rage of enemies never can efface. 

First, There is a reality in religion, in refpecl: of its glo- 
rious Author \ for here every one mull confefs, This is 
the finger of God. Though an abandoned world have 
nicknamed it priest-craft, and the contrivance of politi- 
cians to keep the woitd in awe, yet it is the wifdom that 
comes from above, and mines with the divine features of 
its adored Author. 

Secondly, It is real in refpecl of its objecl, which is 
God, and whofe Spirit begins and carries it on until the 
day of Chrifi". Other things may be the effect of itn- 
poflure and credulity, but religion can boaft of a divine 
origin ; for, as God cannot be tempted himfelf, nor 
tempt any, fo neither can he be deceived, nor deceive 
any, which furely would be the cafe if religion were not 
real. To admit that religion is nothing elfe than an 
airy dream, a fyftem of fine-fpun fpeculations, would 
bring into the world Atheifm, and would be a flat denial 
of the end for which the " grace of God hath appeared 
unto all men, teaching us, that denying ungodlinefs and 
Worldly lulls, we mould live foberly, and righteoufly, 

and 



104 



A WORD IN TIME OF NEED. 



and godly in this prefent world, looking for that blefled 
hope, and the glorious appearance of'the great God, and 
and our Saviour Jefus Chrift." 

Thirdly, There is a reality in religion with refpecl to 
the foul in which it prevails. It is no airy phantom,, 
pleating dream, or fond delulion, but carries in it its- 
own evidence, and may be better underftood than ex- 
preffed, It prevails in every power of mind, fhines in 
every faculty, and appears in the whole inner man. To 
the foul, indeed, nothing but religion, nothing but the 
life divine, is, properly fpeaking, real. The world and 
the fafrhion thereof paffeth away, honour is but a glow- 
worm blaze, fame a tranfient found, and the collection 
of all created pieafures but a fucceiTion of revolving 
phantoms, which cannot look death in the face, much 
lefs God, when feated on a judgement-throne , but the 
fore-thoughts and faith of- future glory fpread a fweet 
ferenity over the mind, and pour hi a more folid joy in- 
to the foul than can fpring from the prefent pofieffion of 
the univerfe itfelf. 

Where religion prefaces, it gives a pleafing proof of its 
reality in taking the eye of the foul off external objecls, 
and directing it towards eternity, where fights and fcenes 
of infinitely more weight and moment than a divifion of 
thrones, and diftributicn of kingdoms, claim all the at- 
tention, and nobly improve the perfon for the world to 
come. 

Fourthly, The duties of religion are real, and do not 
Hand in forms and geftures, in modes and veftments. 
Faith and hops, love and fear, penitence and patience, con- 
tentment and resignation, are more than nominal in the 
Chriftian's foul. So alfo the practical duties of religion 
are realized in their daily converfaticu. Of every ons 

of 



A WORD IN TIME OF NEED. 



105 



of them it may be faid. as once of Paul, " Behold he 
prayeth !" and they offer the facrifice of praife daily, as 
their reafonable fervice j and, as by the fir ft they are 
fupported in their militant date, fo by the lad they join 
. the triumphant throng, and (hare the happinefs of the 
higher houfe. Their meditations alfo of God afford 
them fvveet thoughts, while they ileal away from a noify 
world to tafte the joys above, and pluck fome of the 
firfl-ripe fruits of glory. So, by felf-examination they 
retire into themfelves, try their ownfeives, difcern their 
own condition, and how matters Hand for eternity, and 
towards God. Nor is the reading of the fcriptures, or 
attending the ordinances neglected, where true devotion 
exiMs. Hence, the Pfalmifi crys out in a tranfport, w O 
how I love thy law ! it is my ftudy all the day." And 
elfewhere, " 1 was glad when they faid unto me, Let us 
go into the houfe of the Lord." 

Moreover, as they are daily exercifed in the more or- 
dinary duties of religion, fo, in their proper feafon, they 
neglecl not the more extraordinary md folemn, as fad- 
ing and communicating. Yea, this is not all ; for the 
believer's foul, now and then, more or lefs, m thefe 
duties, enjoys communion with God, while, by his Spirit, 
he dwells in them, and they by faith in him. 

Again, if we view the reality of religion in the faints, 
with refpeel to focial or relative duties, it will fi ill com- 
mend itfelf to all. He can do good for ill, forgive an 
injury, and overlook an affront, feed the poor, and fup- 
port the falling, and give a living proof, that " pure 
religion, and undefiled before God and the Father, is 
this, To vifit the widows and fatherlefsin their affliction, 
arid to keep himfelf unfpotted from the world." 

Fifthly, 



106 A WORD IN TIME OF NEED. 



Fifthly, The faints are bleffed with a real and divine 
nee, by which they are carried through all the 
duties of religion. Hence, fays the apoftle, " We know 
not what we mould pray for as we ought \ but the 
Spirit itfelf maketh interceflion for us (that is, in us) 
with groanings which cannot be uttered.'" This divine 
affiftance is promifed by our Saviour, where he fays, " I 
will pray the Father, and he fhall give you another 
Comforter, that he may abide with you for ever ;" and 
where he forbids the difciples to premeditate what they 
fhall anfwer before judges : " For," fays he, {{ it is not 
ye that fpeak, but the Spirit of your Father that fpeak- 
eth in you." We have a notable inftance of this facred 
affiftance in Abraham, under the greateft trial, whereby 
he came off the greateft conqueror, and in Jacob, who, 
through the Spirit of grace and fupplications, wreftled 
with the God of grace till he obtained the blefling. 
Hence fays the prophet, " By his ftrength he had power 
with God y yea, he had power over the angel, and pre- 
vailed j he wept and made fupplication unto him ; he 
found him in Bethel, and there he fpake with us." 
And to this affiftance is owing the victory of believers, 
however weak : " Ye have overcome the wicked one j 
for greater is He that is in you, than he that is in the 
world," fays one apoftle, while another boafts that he 
" can do all things through Chrift that ftrengtheneth 
him." 

Sixthly, The pleafures of religion are real. All the 
honourable ftations of life, w T hich promife fo much plea- 
fure while the profpe£t is remote, that the moft part of 
mankind afpires after them, are full only of vexation 
and vanity. Let us appeal even. to thofe who feem rnofb 
happy j and. if they let their experience fpeak, they 

will 



A WORD IN TIME OF NEED. 



107 



will confefs it is fo. Yea, let us hear what the wifeft 
king, and infpired preacher Solomon fays, as the fruit 
of repeated experience. He neither wanted riches to 
purchafe, nor fpared pains to pGrTefs himfelf of the de- 
lights of the children of men. His treafures were im- 
menfe, his buildings {lately and magnificent, his plans 
noble, and well executed, his throne aftonifhing, and 
without its like in any land, his table fumptuous, his at- 
tendance pompous, his retinue fplendid, his armies nu- 
merous, his horfes and chariots many, and his (hields 
and targets of beaten gold. Befides this, he had gar- 
dens and orchards, where every flower bloomed, and 
every kind of fruit ripened, which perhaps came the 
nearefl to paradife of any thing planted flnce Adam was 
expelled the happy place, being beautified with the 
limpid pool, and cryftai cafcade. Moreover, he had 
ponefiions of great and fmall cattle, fervants bought, and 
born in his houfe, men and women fingers, and all the 
delights of the children of men, with (which pleafes the 
ambitious bread) dominion over the kingdoms round 
about. All this he pollened for feveral years, and yet, 
O ilrange ! and yet the conclufion is, " All is vanity, 
and vexation of fpirit !" But the pleafures of religion 
are of another nature ; they are, 

1. Pure. One cannot be furfeited here; the faint 
may " rejoice in the Lord always, and again, he may 
rejoice, even rejoice evermore." 

2. They are quieting and compofing pleafures. No 
#01 m can gieatly molell the foul in which they prefide. 
Hence fays the Piahrift,' " In the multitude of my 
thoughts within me, thy comforts delight my foul j w 
and, " Urleib 1 w had been my delight, I fhould 
then ha ve mne affliction." Yea, in what a 

ftatc 



IOS 



A WOXD IN TIME OF NEED. 



ftate of tumult and turmoil would the children of the 
kingdom walk continually, did not " the peace of Gocl, 
that paffes underftanding, rule in their hearts M ? 

3. They are real, folid, and powerful pleafures that 
are enjoyed in the ways of God. See the iaints triumph 
in the raid ft of danger ! Stephen's face (horn like the 
face, not of an innocent perfon, not of an acquitted 
pannel, not of a victorious conqueror, but of an angel ! 
and that in a place, (the mid.t of enemies), and at a 
time, (near death), when moft people's faces gather 
blacknefs. How have fome fcorned the fcaffold, and 
triumphed in the flames ! for though fin has more fer- 
vants or Haves than religion, yet it has fewer martyrs. 
Indeed many have come to a fatal and untimely end by 
fin, but none ever died to maintain that vice was virtue, 
or wickednefs no crime. Nay, the moft abandoned often 
appear penitent at death, bat in all ages the dying faints 
have had moit to fay in commendation of religion, and 
left a tefiimony in honour of it. 

Lsflly, The pleafures of religion are permanent plea- 
fures. The things of the world which have ftolen the 
name of pleafure, though they were perfect in their 
kind, yet are parting, and of no continuance \ hence it 
is, that fo many, many difappointments arife from things 
in which we expected the greater!: happinefs. But here, 
though " the morning" be but " fpread on the top of 
the mountains,*' like the fainteit rays of the early dawn, 
yet it mall grow brighter and brighter ftill, till it beam 
a (i perfect day." " Believers may go forth weeping ; 
but, feeing they carry precious feed, they fliall come 
again rejoicing," Their joy, like Ezekiel's holy wa- 
ters, the longer it runs, the wider and deeper it grows, 
" till it be a great river, even waters to fwim in" for I 

ever. 



A WORD IN TIME OF NEED. 



109 



ever, Thefe pleafures are often poured out mod plen- 
tifully, as the believer is about to go into the other 
world, and, as it were, enlarge and expand his foul as 
he paffes into the infinite ocean of pleafure and delight. 
It is on this account that they who know what the 
u joy of believing" is, would not exchange it on any 
account with all the delights of the kings of the earth \ 
for all created things are to them, as once to Paul, '* but 
dung and lofs, for the excellency of the knowledge of 
Chrift Jefus," in whom they find their heaven. The 
gracious foul finds a non-fuch delight in the firm be- 
lief and full aflurance, that all thefe pleafures, and plea- 
fures more entrancing than thefe, (hall continually pour 
fiom the throne of God and the Lamb, 2nd rejoice and 
dilate the glorified foul. 

Seventhly , There is a reality in the refult or reward of 
religion j for as it fared with Ifrael of old, fo (hall it 
fare with all the children of hope, " not one good thing 
which the Lord has promifed ftiall fail, all (hall corae to 
pafs." The men of the world account the expectants 
of glory the greater! fools in being, to place all their 
hope in things fo little known, and fo far away ; and, in 
view of this future world, to lead fuch an auftere life, 
and deny themfelves fo many enjoyments, without which 
life would feem a burden. But they quite miftake it 5 
for religion carries its own reward in its bofom-. Afk 
thofe that feel the power of it on their own fouls, and 
they will confefs, that though men were not concerned 
in the leaft with futurity, yet a religious life as far 
•excels the ways of fin as light exeelleth darknefs, and 
is to be preferred before the pomp and fplendour cf the 
abandoned monarch j for therein is found a joy w T hicli 
the world knows not, nor can intermeddle with. When 
K the 



HO 



A WORD IN TIME OF NEED. 



the fons of fenfuality reap tribulation and anguifh, then 
fhall " the effeft of righteoufnefs be quietnefs and affu- 
ranee for ever then to the religious fhall it be faid, 
" It {hall be well with you j" for though they muft 
not fpeak of merit, yet they may plead the promife, and 
c< God is not unrighteous to forget their work and 
labour of love." Not a groan (hall be forgotten, not a 
tear fpilt on the ground, not a petition but is minuted 
in the records of Omniscience, to be anfwered in its 
proper time, in this world, or in the grand accomplifh- 
ment of all their requefts, when admitted to be for ever 
with the Lord. Religion will not, like our pleafing 
dreams, and entertaining amufements, fly away for ever, 
but fhall be realized in all its divine beauties in the 
foul, when all the heavenly graces grow up to perfec- 
tion, or rise into an higher order. This facred fpark 
fhall blow into a flame, when the fires which men have 
kindled, and walked in the light of, fhall go out, and 
they lie down in forrow. Thus we fee there is a reality 
in religion, whether we look up to God, in to ourfelves, 
round to time, or forward to eternity. 

II. In honour of religion we obferve, that spiri- 
tuality Chines in it. It is converfant about fublimer 
things than the fubjec~ts of philofophy, or the flarry hea- 
vens. Alas ! mould reafonable creatures, dignified with 
immortal fouls that fhall exift for ever, con fume their 
precious moments on tranfitory pleafures, which wafle 
away while we wifh for them, flatter in the purfuit, be- 
guile in the embrace, and pain in the poffeiTjon ? But 
religion is pure, fpiiitual, excellent, and ornamental to ail 
poileiTed of it, and here it is that the foul feels the blow- 
ing* of the " north and fouth-wind, that makes the 
f^ices of her garden to flow out." 

First, 



A WORD IN TIME OF NEED. Ill 

First, The objects of religion are fpiritual : God and 
his perfections, Chrift and his offices, the Holy Ghoft 
and his operations, the heaven-born foul and the new 
creature, the fpiritual life, and the Chriftian warfare. 
Carnal objects are caft off, while they " look not at the 
things which are feen, but at the things which are not 
feen ; for the things which are feen are temporal, but 
the things which are not feen are eternal." If the hu- 
man underftanding be pleafantly puzzled with fome a- 
mazing phenomena of nature, as the attractive virtue 
of the loadftone, and the ftimulating powers of electri- 
city, why overlook the fpiritual myl'tery, God incarnate , 
and the beauties of religion ? In religion the foul looks 
above thofe things on which the world fixes almoil, if 
not altogether, to adoration. Thus fhe fees fplendour 
perifh into an evening madow, and glory into a midnight 
gloom j fiie pities the monarch, and deplores the great y 
treads on titles, and defpifes praife j and not only 4< en- 
dures, 1 ' but triumphs, " as feeing Him who is invifible." 

Secondly, The fubject of religion is fpiritual, to wit, 
the foul. It is the heart that is pricked in conviction,- 
taken away, though hard and ftony, in the new cove- 
nant, and filled with joy in believing. The Chriftian 
graces are fpiritual. Faith and hope, and all the hea- 
venly train,. are of an enduring nature. Again, the ex- 
ercifes of religion are fpiritual. Prayer and praife, and 
all the acts of adoration, are of a fpiritual nature, fuited- 
to the divine object, who is a Spirit, and the Father of 
fpirits. Moreover, the pleafures of religion are fpiritual 
and fublime. The imaginary pleafures of fin, as they are 
for a feafon only, fo they are confined to fenfe ; but the* 
joys that are found in the ways of God refrefli the foul 
in- her hobleft powers. And, laftly, the rewards of- 
K 2 religion 



112 



A WORD IN TIME OF NEED. 



religion are fpiritual j the crown is a crown of immor- 
tal life and immaterial glory : the inheritance in light 
referved for the faints, is undefiled. and cannot fade away. 
In a word, aiTirnilation to, and the enjoyment of God, 
which are the mm and fubftance of the blifs above, are 
fpiritual. 

III. In commendation of religion, we obferve, that 
it is truly honourable. All men are fond of honour, 
and every one counts it his honour to ferve his prince-, 
and the nearer his perfon, the greater his honour ; how 
much more honourable, then, to ferve that God whofe 
feirvice is an honour even to kings ? Hence fee how the 
royal pfaimifl glories in the deugnatlon, Pfal sxxvi. 
title, u A pfalm of David, the fervant of the Lord 
not David the King of Ifrael. Yea, God himfelf is plea- 
fed to pronounce his own people honourable : " Since 
thou waft precious in my fight, thou haft been honour- 
able j" and elfewhere, " Kings daughters were among 
thy honourable women." How is it, then, that reli- 
gion is deemed fo much beneath the notice of the great ? 
and that profefTors thereof are fooner put to the blufh, 
than the openly profane ? But, whatever finners. may 
think or fay, certain it is, that religion is honourable in 
thefe refpecls, 

I. It raifes the happy perfons above the ordinary rank 
of mankind, not by enriching them, elfe all men would 
vvifh to be religious, but by renewing their natures. 
Hence their affections are elevated from things below, 
and fet on things above. Their aims are more excellent 
than tbofe of others, even " that in all things God may 
be glorified :" Their views are more exalted, while they 
" look not at things that are feen, bat at the things 
which are rot feen Their knowledge is mere refined, 

while 



A -WORD IN TIMS OF NEED. 



113 



while "they " know Him who is the true God, and eter- 
nal life." In a word, their life cuthhines the worlds 
ling's far, while they live on high, and have their " con- 
version in heaven.' 1 Thus religion renders them " the 
excellent ones of the earth," " precious as fine gold." 
In the parable, the faints are the wheat, which (hall be 
gathered and prelerved, but the irreligious are the tares 
which {hall be plucked up, bound in bundles, and burnt, 
2. Religion aflociates men with angels, while fin 
claffes them with devils. Hence the faints, in their 
glorious New-Teftament privileges, are faid to be " come 
to an innumerable company of angels j" and the pallors 
of the Afiatie churches are called " Angels." But 
where religion has no place, how meanly are men for 
the mod part taken up ! One has his whole mind fet on 
his extenfive trade j a newly purchafed poiieilion en- 
groffes all the attention of another 5 a third mult inclofe 
and cultivate his grounds ; and a fourth has his hand.% 
and head, and hearty fo full of many things, that he 
has not a moment for the " one thing needful." Not 
that we are to neglect - the neceffary affairs of life, (re- 
ligion teaches no fuch- thing) ; for as we are commanded 
fervency of fpirit, fo we are forbidden flothfulnefs ia 
bufmefs ; but when the things of time occupy the place 
which the law of God mould have 5 when they talk 
with us by the way, walk with us in the field, are laft 
in our mind at night, and firft in our thoughts in the 
morning, then are we chargeable with that love, where- 
with " if any man love the world', the love of the Fa- 
ther is not in him." How noble are the attainments of 
fome of the faints ! for, in the exercifes of true religion, 
in fome refpecls, may the feraph's fay, " Behold the 
man that is as one of us !" And furely when the foul is 
K 3 taenk 



A WORD IN TIME OF NEED. 



taken up about eternal things, (he a&s in an higher 1 
fphere than kings, though they were dividing kingdoms 
among their fubjecls. 

Men generally defire to be wife, (though foflaetihies-, 
as Solomon confeffes, it increafes forrow), for " mail 
honoured wanting knowledge, is like the beafts that pe- 
rlih." Now, here is wifdom that can make the face to 
iliine, even when the countenance is changed in the dif- 
jfolving pang. Indeed, religion pretends not to the wif- 
com of this world, but foars above the utraofl ftretch Or 
philofophy itfelf. What avails it to name and number 
all the itars ? what to fpan the rolling fpheres, and 
meafure worlds on high ? to tell the ceufe of founder; 
and the flowing tides ? what advantage would it bring, 
though one wifer than any heretofore could unfold the 
union between foul and body, and explain how they 
mutually fufrer and fjmpathize ? Notwithftanding all 
thefe attainments, without " the wifdom that is from 
above," the man muff die a fool. Yea, thefe inftruclive 
difcoveries will feem but as idle tales to the perfon who 
contemplates a crucified Saviour. This, though a 
Humbling- block to the Jews, and foolifhnefs to the 
Greeks, yet affords to the believer the bright eft difplay 
of the power, wifdom, love, and mercy of God. In his 
enlightened eyes, " God manifefled in the ftefh," re- 
mains a permanent fubject of furprife ; " jurlified in the 
Spirit," as our Head and Reprefentative, an eternal 
tranfport of joy j " feen of angels" in our nature, an 
everlafiing aftonifnment ; " preached unto the Gentiles," 
matter of grateful amazement ; <c believed on in the 
world," a wonder for ever frefh \ u and received up 
into glory," as a triumphant conqueror, the fpring of 
ecftafy and delight ! 

- If 



A WORD IN TIME OF NEED. 



115 



If men are fond of great friends, and noble connec- 
tions, in religion they are only to be found. It is thus 
that they become brethren to the fons of God, the morn- 
ing liars *, for the heavenly nations and militant throng 
make but one family, and are named of one Father, God. 
But in religion there is yet a more honourable relation j 
for, 

3. As Chrift is near a kin to his people, by taking 
part of ftefn and blood, on which account " he is not 
aihamed to call them brethren fo they are nearly re- 
lated to him, for u he that is joined to the Lord, is one 
fpirit. 1 ' To this aflonilhing relation the hofts above 
turn their wondering eyes, and, ftooping down, defire 
to look into it. However mean an appearance the heirs 
of blifs may make in this world, yet, being the brethren 
of Chrift, it may well be faid of them, as once to Gi- 
deon of his Father's family, " each one refembles the 
children of a king j 1 ' and though the world defpife 
them, ft ill they are the men that the King eternal de- 
lighteth to honour, and will honour in prefence of af- 
fembied worlds. 

Again, all things in religion are honourable. Its 
Author, its effects, and its ends, are honourable. Its 
doctrines are facred, its maxims noble, and its privileges 
vaft. The diilance that is placed between the whole 
world and God, is removed here, fo that his people 
" have boldnefs by the blood of Jefus, to enter into the 
hoi!e^V , have accefs and nearnefs to his throne, " hide 
themfelves in the Secret place of the Moil High, and 
dwell under-the fhadow of the Almighty." 

See what a buftle is often made for a feat in Parlia- 
ment ! But mutt not the mod: ambitious memlers them- 
felves own, that a feat in the " general afTembly and 
church of the {irft-born," is infinitely preferable 3 lince, 

I. The 



Tm A WORD IN TIME OF NEED* 

I ■ The whole house is glorious part defcription, angels 
in their robes of light, faints in their garments of glory., 
2. Since there is no contention, no invective fpeeches 
thrown out there, but all is heavenly concord, facred 
harmony, and mutual love. 3. Since the individuals 
need not fear death, nor the auguft affembly a dissolution^ 
the members being immortal, and the session eternal. 
And, 4. Since every member, by him who is King of 
kings, and Lord of lords, has more noble royalty, and 
a more extenlive kingdom bellowed on them, than all 
the kings on earth. 

A king is known by his guards \ what an honourable 
guard, then, have all the faints of God, fince " the 
angel of the Lord encamps round about them that fear 
him !" Sure all the crowned heads in the world could 
never prefent fuch a body-guard as a poor prophet of old 
had " a mountain full of horfes and chariots of Ere/' 
And the meaneft candidates for heaven have ft 111 an in- 
terest in the fame immortal and auguft life guards ; for, 
" are they not all miniftering fpirits, fent forth to mini- 
fler for them that {hall be heirs of falvation r" 

Some noble perfonages, richly drefTed, liding in fu- 
perb carriages, and with a fplendid retinue, may draw 
attention as they drive along j but were the vile vipers 
that lodge within, infatiable iuft, boundlefs ambition, 
devilifti malice, &c. or the infernal fiends that follow 
them to pufh them on to every excefs of wickednefs, 
vifible to the admiring multitude, how would they feat- 
ter with fcreaming and terror at the dreadful fight ! 

To fome this may appear a fanciful reprefentation : 
but we may be affured, that thefe angels of darknefs 
are continually preffing with temptations the (laves of 
fin, though they may not know what a temptation 

means j 



A WORD Itf TIME OF NEED. 



117 



means ; only we muft not affign this retinue of demons 
to nobility alone, fince Satan rales in the hearts of all 
the children of difobedience of whatever ftation ; nor 
muft we think that he never attacks nor tempts the 
faints of the Mofx High. 

4. The great and glorious objeB of religion renders it 
honourable. Here lcenes of glory open with ineffable 
beauty^ God, in his exigence and nature, perfons, per- 
fections, and attributes, decrees, and providences 5 and 
Chrift in his incarnation and glory. Here, then, is all 
that the molt enlaiged defire of mind can wifh for. 

IV. In honour of religion, we obfeive, that, as it 
acls and operates on the foul in all her powers and fa- 
culties, lb it makes a noble change. In the wild and 
unbridled career of corrupt nature, every thing is anar- 
chy and tumult. The underftanding is clouded with 
ignorance, the will ftifFened v\ith the iron finew of per- 
verfenefs, the memory encumbered with tovs, tritles, 
and affronts, the affections clogged with carnality and 
fenfe, the conference fleeping in the arms of unbelief, 
on the pillow of carnal fecurity, and the whole mind 
embittered with enmity againft God. Eat when reli- 
gion takes place, an happy change enfues ; then, in the 
underftanding, light fprings up in the place of d;rk- 
nefs, even " the light of the knowledge of the glory of 
God in the face of Jems the iron finew is broken, 
and the ftubborn will is melted into the " obedience of 
faith.'' The memory is fvvept of the tram of fin, and 
ftc :d with the " exceeding great and precious pvo- 
mifes j" the affections are refined, and " fet on the 
things above the 14 conference is fprinkled with the 
blood of Jefus," and purged, and fo enabled rightly to 
difcharge its proper office, to accufe or acquit j and the 

wholq 



113 



A WORD IN TIME OF NEED, 



whole mind is . replenished with the love of God, iu 
which, as in a garden, all the graces of the Spirit are 
fown, and grow up to perfection. Yea, the very paf- 
Hons (hare in the delightful change, both with refpeet 
to God and man. — i. With refpecl to God. Love, that 
was fet on the things of time, and the enjoyments of 
fenfe, now chiefly centers on God, and delights in fpi- 
ritual things. Hatred, that once vented itfelf againM: 
every thing divine, is now manifefied againft fin, and 
every appearance of evil. Their fear is no more of a 
man that mall die, and of the fon of man that mall be 
made as grafs, but they fanclify the Lord in their heart, 
and make him their fear and their dread. Their joy, 
which once arofe from perifhing things,, is now in the 
Lord, in the light of his countenance, and at the re- 
membrance of his holinefs. The gold is no more their 
hope, nor the fine g.old their confidence, but they trull 
in the living God, who gives them richly all things to 
enjoy.— 2. With refpecl to men. Where hatred raged, 
love reigns; where cruelty inflicted every pain, com- 
panion pours in balm to the bleeding wound j where 
envy fretted, benevolence dwells} where revenge heat- 
ed, forgivenefs foothes j where emulation ftruggled, felfc- 
denial mines } and where avarice fnatched, liberality 
pours.. 

V. The fpotlefs innocency that (nines in religion, as 
it rauft commend, it, fo it might allure the whole world 
to fall in love with it. When religion fhall fway her 
fceptre over the world, every one mall fit under his. 
vine and under his fig-tree, and none make him afraid. 
Harmlefs as the dove in their defigns, they are free of 
fraud and circumvention ; and meek as the lamb, they 
faffer rather, than fin y as once a noble officer replied^ 

when. 



•A WORD IN TIME OF NEED. 



119 



when challenged to a duel, " You know I don't fear 
fighting, but I fear finning." In a word, religion makes 
men peaceable, gentle, eafy to be intreated, mindful of 
favours, forgetful of injuries, merciful, and bountiful. 
Were the world peopled with real, rot nominal faints, 
we mould need no more the bolted door, or darkened 
window y the walled court, and maffy gate j the armed 
fentry, and ftrolling watch j but dwell fecure in univer- 
fal innocence. It is true, that men who leem religious, 
yea, who may be religious, do fome things contradic- 
tory to fo divine a character ; but this is owing to their 
religion either being falfe or faint ; for, wherever it has 
the dominion, every action will mine ivith innocence 
and truth. But that thefe are foul blots among profef- 
fors, no more deflroys the proportion, that innoceney 
mines in religion, than Judas being among the apoftles, 
invalidates the truth of the Chriilian religion. 

VI. The difintereftednefs of religion may recommend 
it to -all j for no gain is to be made of godlinefs here, 
though godlinefs with contentment be great gain* 
Saints muft not think to rife in the world by religion, 
or be exalted above others, but expecl to be hated of 
the world, which loves only its own. Piety promifes not 
the fenfual man's pleafures, though it yields the pureft 
delights, and promifes a paradije to come 5 for " all 
that will live godly, .muft fuffer perfecution," of one kind 
or other, and often be the fong of the drunkard, or the 
jeft of the debauchee. The .devout perfon is to lay his 
account with lofTes and creffes in the ways of God ; and 
when his -moll valuable property and deareft relatives 
come in competition with religion, frankly to let them 
go. What amazing effects had the Chriftian religion 
among the primitive converts ! " they had all things 

common V 



120 



A WORD IN" TIME OF NEED. 



common I" Though it deftroys not civil property, as 
Peter told Ananias, " while it remained," that is, the 
land unfold, " was it not thine own ? and after it was 
fold, was it not in thine own power" to give or retain 
it ? Yet thus the power of Chriftianity fo appeared, that 
many who fhared in the common falvation, made their 
poffeflions a common good to the infant church. 

VII. In honour of religion, we obferve, that it has 
the precept and command of the Moft High, " Be ye 
holy as I am holy j" and this precept all his reafonable 
creatures ought to obey, and fo endeavour to approach 
this divine excellency of his nature. It is both our duty 
and our privilege \ our duty to ftudy conformity l« him, 
and our privilege that we may afpire at being as he is ! 
How may the angels be aftonifhed, that the fons of men 
fhould be afhamed of that which is the glory of trie 
higheft heavens ! The honour and happinefs of the im- 
mortal foul lies in its fimilitude to the God of glory, 
beautified with which, the firit man dropped from his 
Creator's hand, and {hone like an angel in paradife, till 
fin dragged him from his dignity, and drove him from 
the pleafant fpot. Now, this being only regained in re- 
ligion, is it not, mull it not, be honourable ? 

VIII. We have alfo the pattern and example of the 
bleiTed Jefus, whofe life was juft one track of religion, 
*' holy, harmlefs, feparate from finners." Now, if the 
aclions of great men be worthy of our imitation, how 
much more of the God man ? Hence fays the apoftle, 
*' Imitate me, as I alfo imitate Chrift," " who himfelf 
hath left us an example." Here, indeed, is an awful 
dilemma j we muft either refemble God or the devil. 
There is no middle ftate betwixt nature and grace here, 
as there is no purgatory betwixt heaven and hell here- 

hereafter 



A WORD IN TIME OF NEED. 



121 



after. He that gathers not with Chrift, fcatteis. Piety 
and profanity (though there be degrees in each) are the 
two claffes which include the whole world. 

IX. In honour of religion, we may obferve a few of 
its advantages ; fome of which have already been named. 
Though the wicked think that there is neither pleafure 
nor profit in religion, yet there is both the pureft plea- 
fure, and moft abundant profit \ and their unfavourable 
opinion only holds true with refpect to the empty trifles 
which they themfelves purfue. Indeed, the conduct of 
Providence fometimes puts the faints to a non-plufs what 
to think, or what to fay. This was the cafe with godly 
Afaph once, who thus confefTes his folly and miftake ^ 
" Truly, God is good to Ifrael, to fuch as are of a 
clean heart. But as for me, my feet were almoft gone \ 
my fteps had well nigh flipped." ' Such were the effects 
of my envy at the foolifh, when I faw what I accounted 
profperity attend the wicked. I concluded thus : Thefe 
are the happy ones, their death is free of bonds, and 
their ftrength continueth film $ they know nothing of 
the afflictions of fome, nor are acquainted with the 
troubles and diftrefTes of others, yet are openly profane, 
and fet their mouth againft the very heavens that pour 
on them their plenty. In vain, then, have I purified 
my heart, to none effect warned mine hands in mrso- 
cence \ for i am chaftened every morning, and afflicted 
all the day long. But if I talk in this manner, I fhall 
{tumble the generation of the upright, though to know 
this myfiery of Providence be too painful for me, till 
in the fanctuary of God I fee their miferable end. Sure- 
ly thou didft let them in fllppery places, whence thou 
tumble ft them headlong into detraction, In an inftant 
cometh their deioiation, and in a moment they are no 
L more y 



I 



122 



A WORD IN TIME OF NEED. 



more, but are delivered up to be confumed with ever- 
lading terrors. As when a man breaks his repofe, the 
delufive dream departs j fo, O Lord ! when thou awakeft 
to call the world to judgement, thou (halt defpife their 
image \ for then they are no more than a (hadow, the 
fubftance of their primitive excellency being eaten out 
with the canker of fin. But now, with (hame, I con- 
fefs before thee my folly in quarrelling the conduct of 
Providence, and my brutiih fenfuality in envying the 
profperity of the wicked 5 for when they are driven into 
darknefs, I am for ever with thee.' 

But let me name a few of thofe many advantages that 
abound in religion, firft, to the world in general - y then, to 
men in their feveral Nations and relations 5 and, thirdly, 
to the happy individuals themfeives, where religion 
takes place. 

With refpecl to the jirsl, Every man may be religious 
without hurting the confutation of kingdoms, or polity 
of nations. Every man cannot be a king, elfe fubjecls 
would ceafe, but kings and all men may be godly, with- 
out injury to any. The monarch lofes not his fovereignty 
by becoming a fubject to the King of kings \ nor does 
the free-born fubjecl barter his liberty by commencing a 
fervant cf the Lord Jefo* 5 , whofe fervice is honourable. 
When the laws of heaven are trodden under foot, then 
boundlefs ambition, and thirft for dominion and fame, 
kindle the flames of war in the world \ but when reli- 
gion (hall unite the nations, then mall the peaceful in- 
habitants beat their pointlefs fpears into pruning knives, 
and their fwords, blunted with (laughter, into plcugh- 
ihares, and learn the art of war no more. In what fe- 
curity would the human tribes, then dwell! and with 
what fafety trade with one another ! The craggy fhores 

ihould 



A WORD IN TIME OF NEED. 



fhould not need to be rendered more awful by trie 
mounted guns, and maritime troops j nor would there 
be occafion for frontier garrifons, and walled towns. 
The happy monarch might walk abroad without his 
life-guards, nor fear the cruel affafiin. Yea, in every 
land, did religion prevail more, private intereft would 
be fecure. The fraudulent dealer would ceafe for- 
geries never appear, and the extortioner be no more ; the 
widow would not be devoured, nor the fatherlefs be- 
come a prey j defjgned bankruptcies would not be heard 
ef, nor families ruined by deceit j the litigious law pro* 
cefs would not commence, nor the falfe witnefs appear 
at the bar j domeftic happinefs would not be interrupted, 
nor divorces fo much as heard of in the land j the impar- 
tial judge would fill the bench, and equity dw T ell in the 
feats of juflice j the thief would not mark the houfe, 
nor the robber infeft the high-way j the evil fpeaker 
would not be eftablifhed, and the detracting tongue 
would be hufced in filence. Were the kings, called 
Chriftian, more acquainted with true religion, the 
ftrongeft efforts to fpread the knowledge of their com- 
mon Lord among the heathen to the ends of the earth, 
would fuperfede their ambitious ftruggles to fignalize 
their reign, and to aggrandize their throne, by iniqui- 
tous acquifitions to their own dominions, or by robbing 
other kings. 

But, secondly, Religion makes men advantageous to 
one another. Religion makes the king rule like a fa- 
the r, and fubjects obey like fons. It is religion that 
conliitutes the worthy companion, and the bofom-friend \ 
the difinterefted ftatefman, and the faithful counfellor ; 
the equitable judge, and confcientious dealer j the ten- 
der parent, and deferving child ; the indulgent huf- 
L z band, 



224 



A WORD IN TIME OF NEED. 



band, and the loving wife \ the companionate perfon, 
and the chearful giver ^ the careful pador, and obedient 
fiock ; the bold commander, and undaunted foldier 5 
the trudy fervant, and the honed man. We fhall, 

Thirdly, Name fame of the advantages that the reli- 
gious perfcn is poffefifed of himfelf : ist y In life j 2dfy, In 
death j and, In the world to come. 

jst 7 In this life. And more generally, we may fee, (1.) 
That religion is not attended with fhame. The - aban- 
doned world may gaze at the faint as an oddity in his 
day, but dill his countenance is ferene *, nor can the 
itaring crowd, ©f whiiperbg pair, trouble him. Paul 
t£ old was not afhamed of the crofs, or the gofpel of 
Chvid ' f and martyrs, in later times, were not afhamed 
to goto th« fcafTold for their religion. While the aban- 
doned wretch brings a black confcience and a fallen 
countenance to a death-bed, the religious perfon quits 
the ftage in triumph. (2.) Religion in the foul gives 
a man the trued courage, for " the wicked fleeth when 
no man purfueth, but the righteous are bold as a lion/' 
Sin and guilt are always attended with more or lefs of 
fear. But how, - then, are fome wicked men fo intrepid 
and brave ? It is owing to their midaken notions of glo- 
ry, and their never thinking calmly on a future date *. 
Their courage is rather like the fury of a defperado, 
than the magnanimity of a reafonable creature. The 
religious man can not only march in the face of danger, 
but of difgrace j while others, didracled with the ap- 

preheri dons 



* I knew a gentleman, who would - readily accept a challenge 
to a duel, but could not hear of death, or the torment of the 
damned, and, if infilled on, would run away from the company. 



A WORD IN TIME OF NEED. 



125 



prehenfions of approaching poverty, break the laws of 
God and nature, and deftroy themfelves j and thus en- 
tail upon themfelves a worfe difgrace than that which 
they dreaded, and endeavoured to avoid. But while the 
wicked tumultuate like the reftlefs lea, religion calms 
all the paiTions, commands peace through the whole 
foul, (heds tranquillity into every power of mind, and is 
M health to the navel, and ftrength to the bones. 1 ' 

But, more particularly, religion is advantageous t© 
men both in affliction and in profperitv. 

J. In affliction ; and to affliction all men are expofed, 
in a greater or lefs degree. Pure tranquillity is too 
divine a blifs to be enjoyed below, though the faint 
comes neareh 1 it, who finds his croffes rendered lighter 
by contentment, and ill ufage lefs galling by meeknefs-j 
and all his fufferings more-tolerable- by patience. 

(i.) Then, under the lofs of riches, religion points to ' 
the true riches ' 7 and in the deeped poverty, claims a 
treafure in heaven,, " where the moth- cannot eat, nor 
the thieving gang break through and fteal." Though 
the religious perfon's riches mould make themfelves 
" wings like eagles, and fly away," yet his foul has got 
the ftart of them. His. affections are refined, find fet on 
things in heaven, and therefore he is not greatly moved, 
though the nobleft things of time (hould avail him r.o 
more. Mindful that he brought nothing into the world, 
and that he can carry nothing cut of the world, he is 
happy, though poor in the world, " if rich in faith," and 
" an heir of the kingdom" to come. 

(?.) Under the lofs, the undeferved lofs, of our good 
name, religion teaches us to look to God, v\Ko has nat 
eyes of flefh, and therefore fees not as man feeth. It 
G^Jls in the tellimor.y of a good con,fcience, and, in ipitg 
L 3 Qt 



126 A WORD IN TlttZ 0? NE£jQ. 

of envy, makes us compofed within. In a wGrd, it looks 
forward to that deciilve day, when caufeiefs reproaches 
mall be wiped away, and the judgement of the juil as 
brightly manifefted as the cloudlefs noon. Thus the 
Chriitian is exercifed under danders, while the Tinner is 
hard at work hew to calumniate his calumniators, and 
repay repEoacBres v?ito interettj 

(3.) Under injuries, religion reaps the advantage, 
6i brings forth meat out of the eater, and fweetnefs out of 
the ftrong f looks to the over-ruling hand of God in per- 
mitting them, forgives the inurement, and keeps filence. 
But the wicked rage, intend revenge, burn with anger, 
and pine with envy. 

(4.) When de feited by the peiGdious fiienu, religion 
leads to, and repofes the foul in the faithfulnefs of God, 
who is u a friend that fncketh ciofer than a brother y 1 
and is at hand when difhreilels prefs hardefT. 

(5.) When relations, the deflre of our eyes, the hope 
of our future life, or the comfort of cur hoary hairs, are 
removed by death, religion fupports under the ftrcke r 
and nlences under the lofs, by preferring to the view the 
unfeen world, \vhere " all live unto God by a lively 
faith of the refurrection, when our mouldering friends 
lhall rife immortal ; by a wife consideration of the bre- 
vity of our own life, that ihcrtens while we fcrrow, and 
ends before we have finiflied our lamentation 1 and by a 
full and hearty acquiefcence in the conduct, of the great 
Ruler of heaven and earth, who i: does not afflict, wil- 
lingly, nor grieve the children of men." Though the 
deceafe of relatives, of all common afflictions, gi ves the 
deepen 1 wound, yet the joys of religion have fo abounded, 
at that melancholy feafen, in the fouls of fome, that they 
have behaved with a feres.iry of mind that afloniihcd 

fpeaators, 



A WORD IN TIME OF NEED. 



121 



fpectatcrs, while they displayed a joy as if they rather 
had found a kingdom than loft a friend. 

(6.) Under the molt general calamities that can befal 
a people or nation, as peitilence, famine, or fword, reli- 
gion only has the promife of fecuriry, iupport, and fafe- 
ty , and, relying on the all-fufficient God, is undaunted 
in the niidft of danger, while carnal minds, overcome 
with fear, fink into defpondency and death. 

(7.) Under baniihment, religion renders our exile 
pleafant, fpreads the beauties of our native country on 
the foreign plain, makes diitance leem home, and the 
barren dcfart fmile. Hou r , indeed, can the child of grace 
be banifhed, who, wherever he goes, finds his friends, 
his heaven, and his God ? Or, how can he fit alone, 
though all his acquaintance are removed into darknefs, 
who may have 4i fellowfhip with the Father, and his 
Son Jeius Chrift ?" 

(8.) Under difappointments of every kind, religion gives 
tranquillity of mind* which is a bleffing the worldling 
cannot boa ft of. Are purpofes broken, enterprifes abor- 
tive, hope deferred, till the heart is Tick ? Well, religion 
iupport s and comforts under all. 

(9.) Under bodily difeafes, to which all are fubjedl, 
religion keeps the head above the waters, To that, though 
the " outward man perilh, the inward man is renewed 
day by day.'' Supported by the profpecl: of an happy 
immortality, the glad expectant triumphs in fpite of the 
weakly Rate of his earthly tabernacle. Though fome 
loathfome difeafe fills his bones, yet he rejoices in view 
of that day, when " his vile body (hall be falhioned 
like unto ChriiUs glorious body. 1 " Yea, mould the me- \ 
lancholy diforder make inroads on his mind, and render 
Ilia an object of the deepeft pity, yet, in the lucid in- 
tervals, 



123 



A WORD IN TIME OF NEED. 



tervalsj religion points to, and partakes of, that eternal 
calm, when florms and tempefts fhall diiturb no more. 

(10.) Under Tome family or perfonal afflictions, that 
may be of fiich a nature, that it would be imprudent to 
reveal them, or to complain of them to our nearer! 
friends, religion pours in balm to the bleeding wound ; 
and, by an univerfal acquiefcence in the divine conduct, 
fupports us under every touch of his rod, every trial of 
our graces, and opens our eye towards that happy 
world, where, when we arrive, we fhall forget all our 
afflictions as the waters that flow away. 

(n.) There is another, and a non-fuch affliction, 
which of all others mull pierce the tender relations 
to the very heart, and that is, to fee our friends, the 
neareft and deareft, running in the way to hell, and 
" g°' n g down to the chambers of death." Yet, here 
religion calms the ftruggling paffions, and pours in com- 
fort to the bleeding heart, by reprefenting the sovereign- 
ty and riches of grace, that reaches and reclaims the 
wcrfl and molt abandoned hnners, and that at all pe» 
riods of life, by laying open the evei kiting covenant, 
which fecures all their own falvafcion, fatisfies all their 
defires, and fupports all their hopes, " though their 
houfe be not fo with God j" and by giving views of 
that approaching irate of biifs, which, as rlelh and blood 
cannot inherit, fo the endearing ties founded t hereon 
(hali fubfift no more, but a new and noble relation 
wholly take place, fpringing from union to the Lamb ; 
and then mail we know no more forrow, feel no raoie 
pain on account of cur damned relations, than we da 
now for the fallen angels. But thefe views are only to 
lighten our burden, no* ieilen cur concern, or prevent 

o.ur 



A WORD IN TIME OF NEED. 



129 



our prayers, that our Ifhmaels, our dear outcaJIs, may 
live before God. 

2. In profperity, religion is no lefs advantageous than 
in adverlity. As in this, it preferves from being crufli- 
ed and broken by preffures from without, fo in that, it 
defends from being burn: by fwelling pride within, for 
man is naturally weak in body and in mind. It gives 
a juft eftimate of all created things in their moft pom- 
pous appearance, and {hews that they are, ti Finite, and 
therefore not a sufficient portion for the immortal foul. 
And, 2. Uncertain, and therefore not a sure portion for 
the foul. And, 3. Dangerous, and therefore not a safe 
portion for the precious foul. The Chriftian, therefore, 
like Solomon of old, infcribes on the moft excellent 
things of time, " Vanity of vanities, all is vanity." 

Indeed, affluence and profperity is juftly accounted 
the more dangerous condition of the two for the fons of 
men, as it is a continual dew on the feeds of corruption, 
whereby they fpring and grow very faft. Hence it is 
that not many mighty, not many noble, chufe religion* 
Yea, by a wicked abufe of wealth, it becomes next to 
imporlible for rich men to enter into the kingdom of 
heaven : For, though riches, when ufed to glorify God, 
when they bring the grateful poffeffors to the bountiful 
Giver, when expended to charitable ufes, and when 
the fuperabundance of the opulent fupplies the wants of 
the indigent, ought to be accounted, as they really arc, 
a blelTing : Yet, when they get between the foul and 
God, when Mammon fets up in oppofition to Heaven, 
and when the creature demands to be worfhipped more 
than the Creator, " who is Gog over all, bleffed for 
ever," then they becQine a curfe, and a grievous one 
too, 

Abraham^ 



130 



A WORD IN TIME OF NEED. 



Abraham, Ifaac, and Jacob, were religious under 
their growing plenty. David and Solomon builded the 
temple out of their immenfe treafures. And as Jeho- 
fhaphat was exalted in profperity, fo " his heart was lifted 
up in the ways of the Lord." Thefe were lingular and 
happy confequences of profperity, for the far greater 
part of mankind, like Jemurun, when they wax fat 
through worldly eafe, kick at religion, grow unmind- 
ful of the Rock of their falvation, and forget God that 
formed them. But religion is a divine prefervative 
from all the dangers that attend tranquil profperity, and 
more particularly, 

l. In the midft of flowing plenty, and accumulated 
fums, the wifdom that is from above fees the uncertain- 
ty of fuch eagle-winged treafures. What a fool would 
that man be, that {hould expend his whole poffeffion to 
purchafe an eagle that had alighted in an adjacent field, 
then be proud of his acquisition, and build thereon for 
futurity, when the bird might remove in a moment, and 
be feen no more ! Juft fuch a fool is he that lays out 
time, ftrength, and talents, applies with hand, heart, 
and afFeclicn, to obtain riches, which make themfelves 
wings, and fly away toward heaven \ that is, which watte 
we know not how, and are gone, we know not where. 
While the carnal mind fixes on the outward glory, re- 
ligion enables a perfon to fee the real vanity of riches. 
Confcious, therefore, that they cannot calm a troubled 
confcience, or heal a wounded fpirit, that they cannot 
recommend him to God, and that the Paining gold but 
paves the ftreets, and the fparkling gems but found the 
walls of the heavenly city, he keeps them in their pro- 
per place j and more efleems and values the true riches, 
the bidder] treafure, than all the wealth of time. More- 
■ # ' over, 



A WORD IN TIME OF NEED. 



131 



over, he opens that hand that Providence has filled, 
and makes the widow's heart to ling for joy, and the 
poor to blefs their benefactor. And that influence 
which he has in the world, he ufes againft vice, and for 
virtue. His bounty, however univerfal, flill diftinguilhes 
itfelf towards the houfehold of faith j and, in his chari- 
ty, he gives proof that he has a better inheritance than 
that which brings him in a few thoufands a-year, and is 
interefted in more immenfe treafures than can be com- 
prehended by figures or numbers. Again, as in the 
heavieft afflictions, religion fupports from finking into 
defpair, fo, in the plenitude of all terrene things, it fup- 
prefTes pride, and fixes the eye on his original clay, that 
had no diftinguiftiing excellence above the meaueft of 
mankind. Though narrow fpirits compute their merit 
by their incomes, and the greatnefs of their fouls by 
the extent of their eftates, yet the divinely illuminated 
perfon -dares not weigh himfelf in fuch a falfe balance, 
left, when weighed at another day, and in a truer fcale, 
he be found wanting. 

2. When his fellow- creatuies commend and trumpet 
his praife, religion preferves him from felf-efleem. It 
admoniihes him to build nothing on the applaufe of a 
fickle populace, of whofe inconftancy the greater! of 
men, in all ages, have been melancholy inflances, but 
none more fo than the Lord of glory, who was fur- 
rounded with hofannas in his triumphant entry into Je- 
rufalem, by thofe very tongues that a few days after 
belched out, " Away with him ! crucify him !" He 
that looks into his own heart, or up to heaven, prefers 
the approbation of God and confcience, before the molt 
elaborate panegyrics of flattering tongues. 

3. In the mid it of friendlhip and favour, religion 

teaches 



132 



A WORD IN TIME OF NEED. 



teaches the uncertainty of all things. It prefents the i 
infpired admonition, " Truft not in a friend feeing 
that often " a man's enemies are the men of his own 
houfe," and that he that will give good counfel to his f 
friend to-day, as Ah'ithophel to David, will to-morrow i 
fummon all his wit and policy to deftroy him, as the 
fame ftatefman dealt with the fame fovereign. Again, 
as the good man dares not truft in his friends, fo he 
will not boaft of them, however great 5 for often " thofe 
that are highly efteemed among men are an abomina- 
tion in the fight of God." On the one hand, while he 
views the friendship of the world to be (as Egypt pro* 
ved of old) a broken reed, which, inftead of fupporting, 
pierces the hand that leans thereon to the very quick 5 
fo, on the other hand, he efteems the favour and friend- 
fhip of Heaven a rock of defence, an impenetrable 
ihield, and coat of mail, that defends him on every fide 5 
and, being confcious of his fafety, he bids defiance to his 
molt inveterate foes, that, with appalling noife and angry 
clamour, vex him every day. 

4. Amidft a flouriftiing family, and numerous rela- 
tions, religion inftrucls him to hold a loofe gripe of them, 
feeing death has fuch a fail: gripe ; that he will never 
quit his hold tiil they are laid in the filent duft and to 
prize more a sonship in his family, who is Lord of hea- 
ven and earth, than to flourifh in every inferior rela- 
tion. 

5. Though the man dwell in his own tabernacle, and 
feem to dig about him, and take deep root, ftill reli- 
gion reminds him, " that this is not his reft j'* that he 
is a ftranger, though he fill a throne, and a pilgrim, 
though he dwell in a palace ; and, therefore, that he 
fbould attend to his journey, and mind his latter end. 

6. In 



A WORD IN TIME OF NEED. 



133 



6*. In health of body, and quiet of mind, the expe£r- 
fint of glory looks for days of darknefs, days of afflic- 
tion, and the awful day of death. Religion prevents 
its fubjec~ts from fquandering away too much two of its 
mod ineflimable bleffings, time and health, at vain amufe- 
inents or idle recreations. lie that values as he ought 
endlefs eternity, will alfo prize highly a few years, days, 
or hours, in which he may prepare for.it, and which, 
when palling, cannot be protracled, nor recalled when 
pad. Therefore he lives as one that believes he mull: 
die, and improves health as one that expecls ficktiefs, fo 
that when licknefs and death attack him, he is neither 
furprifcd at, nor unprovided for, the laft cnfet of the 
king of terrors* 

7. Religion gives the fanclified ufe of the creature. 
The Chriftian enjoys the creature, but rejoices in God 
only. " He eats, and giveth God thanks ; he facri- 
ficeth not to his own drag, nor burns incenfe to his own 
net," but in and through all his endeavours, owns the 
divine bleffing for the fuccefs that attends his underta- 
kings. He makes net the good things of this life a bed 
to loll- upon, nor fays to his foul, in the ftyle of infideli- 
ty, Soul, eat, drink, and take thy reft, for thou haft 
goods laid up for many years," but makes them (as the 
traveller does the king's highway that is kept in good 
repair) expedite him in his journey heavenward, while 
the fons of diflrefs paddle through a dirty, broken road, 
if the hours of light are not all expended in his daily 
employment, he is exercifed more or lefs in fome reli- 
gious duty, and imitates the pfalmift in his extra-devo- 
tions, (if I may fo call them), in approaching the 
throne of grace at noon, as w T ell as morning and even- 
ing* But, though his whole time allotted for the work 
M of 



134 



A WORD IN TIME OF NEED. 



of every day, be confumed on his daily work, yet nei- 
ther hurry nor confufion, crowds nor confinement, can 
hinder, befides his ftated devotion, the mental ejacula- 
tions of the pious foul. Moreover, if his yearly income 
exceeds his annual expence, befides his charitable dif- 
burfements, his library will mine with fome of the bell 
authors on divine fubjecls, to entertain his fpare hours, 
and feaft his nobler powers. Thus he fucks fpiritual 
bleffings out of worldly bleffings, which, to thofe that 
mifimprove them, " are curfed, and become a trap and 
a mare." 

8. Religion gives contentment in a low, a middle, or 
an exalted ftation \ for otherwife, vain afpiring mortals 
never arrive at fuch a height of grandeur, riches, or blifs, 
as to fay, " Hitherto am I come, and I would wifh no 
more, I would go no farther." 

It is furprifing, that reafonable creatures, who can 
perceive the difproportion that takes place in duration, 
in numbers, in quantity, who can fee the difproportion be- 
tween an hour and an age, between one and a thoufand, 
and between a mole- hill and a mountain, cannot fee the 
difference between things temporal and eternal, between 
the pleafures of fin and the torments of hell, between 
earthly grandeur and heavenly glory, and between the 
afflictions of time and the joys of eiernity. Though a 
man could loll on the lap of felicity through a life 
longer than Methufelah's, what is that to the untold 
ages of eternity ? 

I call my readers to paufe a little here. Let us fuppofe, 
that all the inhabitants of Great Britain, as fubjsfts of 
his Britannic Majefty, were given to underliand, that, 
at one period or other, every individual would be tried 
iu fome court of juftice, and that fuch as had honoured 

thei? 



A WORD IN TIME OF NEED. 



135 



tlieir King, obeyed the acts of Parliament, pMd the 
taxes, efteemed his minifters, and repelled his foes, 
ftaould, at an appointed time, without fail, be carried 
.to court, be ranked among the ancient nobles, cloathed 
in the finefl robes, ride in the mo ft fuperb carriages, in 
company with all the grandees at court, and always eat 
at the King's own table, where every gueft mould ob- 
tain the whole defire of his heart 5 but, on the other 
hand, that fuch as had defpifed their fovereign, rebelled 
againft his lawful authority, cifobeyed the acts of Par- 
liament, paid no taxes, lampooned his minifters of ftate, 
and affociated with his foes, mould be imprifoned in a 
loath fome dungeon, amidit the bafeft of malefactors, 
brought from all parts of the kingdom, fed on bread 
and water, and fccurged once a- day, and that as 
long as they drew the breath of life. Now, to 
drop the firnile, a reality of awful magnitude pre- 
fents itfelf. Let us lift our eye from loyal and 
diftoyal fubjecls, to faints and finners. Though the 
king's palace could not accommodate all the loyal fub- 
jecls of Great Britain, yet the palace of the King of 
glory can receive all the faints of every age, where they 
mall be alFociated with the angels of light, cloathed 
in robes of glory, and endued with qualities that will 
bring greater honour and happinefs, than riding in cha- 
riots of maffy gold y to wit, made fpiritual and immortal, 
and fo able to fly from place to place like the angels, 
They fit at the king's table, drink of the rivers of plea- 
fures that flow at his right hand, and hold uninterrupted 
communion with God. Where is the fubjecl, whofe 
bread would not beat with joy, in profpecl of being en- 
nobled, and admitted to dwell with the king in the pa- 
lace-royal all the days of his life, in unruffled felicity ? 

Ma And 



136 



A WORD IN TIME OF NELD. 



And aiould not every human heart much more rejoice 
in view of being made perfect in holinefs, pcffefled of 
heavenly glory, and admitted into the prefence of the 
Prince of the kings of the earth ? Is not this an honour 
as much above the honour of earthly courts, as the hea- 
vens are higher than the earth ? Hence, fee how ho- 
nourable religion is, efpecially if we conftder the other 
fide of the fimile, and on one or other fide rauft all man- 
kind (land. The mo ft loathforne and horrid dungeon in 
the univerfe bears no proportion to the bottcmlefs pit, 
the lake that burns with fire and brimflone, where con- 
finement is, indeed, the fecond death. The worfl of 
malefactors can never compare with aimers in the height 
of enmity, and extremity of anguilh j for all the foul 
fiends, the legions of Apollyon, are there, with whom to 
be connected is difgrace to the uttermoft, and to be in 
their fociety is torment intolerable, yet there (hall every 
finner be confined for ever ; and moreover, they mall 
be tormented, not once a-day, but every hour of the 
day, every minute of the hour, and every moment of 
the minute, in every part of their body, in every facul- 
ty of their foul, even in their whole man, for ever and 
ever ! 

Again, in honour of religion, we obferve fome of its 
excellent privileges, and fhall only name them. Saints 
have God to be their God, and this comprehends all 
bleflings •, for though the wicked have a god, yet it is 
their belly, whofe end is deftruction. They have a Fa- 
ther, whofe pity to his children is divine, whofe bowels 
are bowels of companion ; who hears their cries, and 
will in feafon fupply all their wants. They have a bro- 
ther, whofe kindnefs, — a guide, whofe conduct, — a cap- 
tain, whofe courage, — a leader, whofe care, — a guard, 

whofe 



A WORD IN TIME OF NEED. 



13 7 



whofe vigilance,— -a prophet, whofe knowledge,— an high 
prieft, whofe fympathy, — a table, whofe plenitude, — a 
phyfician, whofe (kill, — a judge, whofe equity, — a friend, 
whofe faithfulnefs, — an interceffor, whofe earneftnefs, — 
an advocate, whofe eloquence, — a king, whofe govern- 
ment, — and an hufband, whofe love, — have been the fup- 
port, and are now the fong, of myriads round the 
throne. Further, are they on the field of battle ? Thea- 
they may take to themfelves the whole armour of God. 
— Muft they engage the foe ? Then he is ftrength to 
them that turn the battle to the gate. — Are they tra- 
vellers through a weary wildeinefs ? Then he is their fan, 
whofe beams direct their way, and at lait enlighten 
their paffage through the dark valley of death.— Do 
their fouls faint for thirft and hunger on the fatiguing 
road, and under the fultry heat ? Then he is aft ream that 
follows them all the way, at which thty may daily 
drink, and banith all their pain. — "What clusters of pro- 
mifes alfo appertain to them, and of fuch a rich variety^ 
as to fuit every faint in every fituation they can be in 1 

2d/y, In honour of religion, we mall view its advan- 
tages at death. Now, though religion mould expofe us to 
all kinds of miferies through our whole life, yet its kind 
offices in the hour of diflolution might balance all j but 
how doubly excellent muft it be, fince it is the joy of 
life, and the Jiaff in death \ not in the Popim fenfe, for 
the royal mourner was no Reman Catholic, thcugh he 
could plead, " Remember, O Lord! how I have walk- 
ed before thee in truth and uprightnefs." The gay 
things of a vain world may amufe thougntlefs fools, 
through all the jovial hours of health, and hinder ever- 
lafting concerns, and a future Hate, from that reception 
which belongs to them in every human breaft. But, 
M 3 when 



133 A WORD IN TIME OF NEED. 

when laid on a death-bed, the fcene changes , the 
flowery joys, fine amufements, and fafhionable recrea- 
tions, difappear, like the hungry man's table in his 
dream, while his whole iky blackens with clouds and 
tempefls of wrath, and all the terrors of eternity ar- 
range themfelves awful in his face, fo that the poor foul 
is diilracled w ? ith the fenfe of growing anguifh, convul- 
five horror, and confummate defpair. Fain would he 
have all to be a dream, a fiction, a fable but the 
dreadful truth, with irrefiftible evidence and additional 
force, returns on him, till his heart- firings break, and 
then he plunges into torments and terrors, which infinite, 
ly exceed his wideft apprehenfions, and his vafteft fears. 

This is the portion of all them that know not God 
and though, for wife ends, few of the wicked make this 
difmal exit in the eyes of the world, yet the fire that is 
not quenched fhall encircle them for ever ; and the dif- 
ference is not great, whether a malefactor, that is con- 
demned to be burnt, be awake, and roaring out, while 
the executioner is tumbling him into the fire, or in a 
profound fleep, when caft into the furnace, fo that his 
firft yells fhall be among the flames. 

I. Then, as to the time of death, the faint dies full 
of days, and fatisfied with years, whether he die at forty 
or at fourfcore. All the fons of religion are like Da- 
vid's royal line,, raifed to a crown, whether at childiih 
eight, tender twelve, or blooming twenty-five : And 
though the generation may fuffer lofs, and their rela- 
tions feel forrow, yet the glories of their future ftate 
overbalance all that in the eyes of mortals may look 
like disappointment or pain. In two young trees that 
grow in the fame nurfery, fee the fate' of the juft and 
unjuft. One is taken up to be planted in a better foil, 

and 



A WORD- IN TIME CF NEED. 



139 



and under the continual care of the hufbandman j but 
the other is rooted out, to be cut to pieces, and 
caft into the fire. 

2. .As to the place where we die, religion removes 
every difagreeable profpecl: from the expectant of glory. 
Hence the defarts of Arabia, the fcorching fands of 
Africa, or the wilds of America, may be as agreeable 
to him as to die at his own home, in his native country, 
amidft the tears, and in the arms of his deareft friends 5 
becaufe he is under the divine tutelage of Him in whom 
the affectionate endearments of the tendered relations 
are fummed up, and infinitely exceeded. Dying in God,, 
he dies at home, though he depart this life in the melt 
diftant part of the world. 

3. As to the manner of his death, like Jofiah, he dies 
in peace, though mortally wounded, amidft all the tu- 
mult and terror of the day cf battle. It is not in the 
power of earth or hell to hinder the faint, whatever way 
he dies, from falling afleep in the Lord. Fire and water 
do him friendly offices, even when apparently executing 
judgement on him. The rapid current that may de- 
prive him of life, only conveys him to the rivers of life ? 
and ftreams of pleafure, that are at God's right-hand for 
evermore ; and the devouring flame that may reduce his 
body to afnes, like Elijah's fiery chariot, carries his im- 
mortal part to the happy realms of everlafling day. 

Matters may hang long in fufpenfe among the un- 
thinking world, not purely from principle, but from 
prejudice, and the power cf corruption ; but this folemn 
hour brings a fudden decifion, not only at the tribunal 
of God, but at the bar of confeience. The dying 
perfen fees things in quite a different light now from what 
he did before, What would the expiring rah give to 

hav© 



140 A WORD IN TIME OF NEED, 

have his nc diurnal revels recalled, and the fcenes of 
darknefs buried in everlafting darknefs from the eye of 
God, and of his own confcience ! What a poor appear- 
ance will the gaming-table have in the eye of that perfon 
who is now about to throw his laft dye for eternity ! 
What he accounted once the enjoyment of life, is now the 
anguifh of his foul, and the terror of his eternity ; and 
he find?, that to kill an hour, was to ftab his own foul. 
How would he wifh his foul in his foul's fiead, whom, 
becaufe wise unto sobriety, he accounted unfocial and 
morofe ! Yea. thoufands of the gay world will find that 
the mirth of a ball, the brilliancy of an assembly, the 
amufements of a masquerade, and the entertainments of 
the theatre, afford but poor reflections on a death- bed, 
But religion is now the beft of bleffing?, and comforts 
agair.ft grief on every fide ; and though our friends, who 
may have been many, and our acquaintance, who may 
have been vaft, in this melancholy feafon, may dwindle 
into a dear friend or two, a careful fervant, and a kind 
phyucian, yet how is the lofs repaid, while the comforts 
of the holy Ghort, the jcys of heaven, the bright pro- 
fpect of approaching glory, and foretaftes. of the blifs 
above, are bellowed ! 

Let all that are now a(hamed of religion, who would 
rather appear in a play-houfe, than in the house cf prayer; 
rather read a romance than a religious treatife ; retire 
any where but into their own breafls : are at fo great a 
lofs between the laws of the land on one hand, for the 
laws of Keaven are out cf fight, and their lawlefs depra- 
vity on the other, how to fpend the Sabbath, that if it 
were not for ccffee-houfes, country -jaunts, gardens, 
parks, and meadows to walk in, evening vifits, and 
newfpapers, they wcuid almoft petition Parliament ths.t 

it 



A WORD IN TIME OF NEED. 141 

it (hould " not be joined to the days of the year, nor 
come into the number of the months :" I fay, let every 
fuch perfon confider, if it will be any honour or pleafure 
to lie groaning and dying under the anguifh of growing 
defpair j to have the heavens revealing his iniquity, by 
making ccnfcience roar out a bitter lamentation over, 
and confeffion of his abandoned life j to have his mould- 
ering tabernacle diflodging his affrighted foul, that 
knows not where to fly, or where to find a friend ; to 
have grinning furies waiting at his trembling bed, to 
match his flitting ghoft to everlafting flames ; to have 
hell gaping for him beneath, and heaven above bolting 
out his difembodied foul 5 in line, to have God, m all 
his adorable perfections, in all his divine attributes, 
through an endlefs eternity, pouring in the fury of his 
wrath, the rage of his incenfed omnipotence, into every 
power and faculty of foul. How wilt thou endure this, 
O man ! who art a worm ! O fon of man ! who art but 
a worm ! " Sin is a difgrace to any nation," faid the 
wifeft of kings on earth 5 and the fad experience of the 
nations of the unconverted in hell, will echo amen to it 
for ever. Where is the king tnat would abdicate his 
crown to become a beggar ? Where is the beggar that 
would defert his fpecies to become a beaft ? Yet, every 
where the men may be feen that call off their God, 
forego their glory, throw away their blifsful immorta- 
lity, and barter their heaven, to become beafts, finners^ 
devils ? And what have they in exchange for fuch a 
tremendous lofs ? Verily, nothing 3 for the faint is al- 
lowed the very fame enjoyment of the very fame plea- 
fures that the finner can boaft of, only under fome rules 
and reftiiclion'?, which render the enjoyment a greater 
blefling} which golden rules, fome unhappy creatures 

tranfgrefiing 



142 



A WORD IN TIME OF NEED. 



tranfgreffing through excefs, fuddenly deprive them- 
felves of thefe fenfual enjoyments they delight in_; are 
cut off in the flower of their life, and hurried headlong 
into hell ! 

At this momentous period, religion keeps the head 
above the waters when the world avails no more. The 
crown that has often made the royal head fick with 
cares, brings no comfort in his lafi: (icknefe. The Coro- 
net ^ the Star, and Garter, that dignified them all their 
days, can do nothing for the noble perfonages, now 
when about to be no more. Wide dominions, vaft in- 
comes, numerous friends, high-founding titles, and uni- 
verfal fame, can neither abate one pang in their la ft 
ilinefs, nor brighten the dark profpe£t of future worlds 
to dying mortals. 

The poffcffion of nothing prefent, the remembrance 
of nothing paft, (however gay, and grand, and agree- 
able once to carnal minds), that is not fpiritual and di- 
vine, can fupport the fpirit of thofe that are juft ilepping 
into the world of fpirits. 

How furprifing to fee fome that have fpent their life 
in one round of mirth and gaiety, without one ferious re- 
flection for a courfe of years, fo fad at death, fo ex- 
tremely fad, that every fympathifing fpeclator is alfo 
made fad ! fo drenched in rueful tears, that the eyes 
of all prefent bear a part in the mourning * ! 

<c Though the afflictions of the righteous be many, 
yet u their latter end (and the latter end determines 

the 

* On the day that this was tranfcribecl, an acquaintance of 
the author's was buried, who cried oivt, in his lad iilnefs, " O 
death, death! Death is nothing, if damnation were not at th-? 
back! Hell is begun within ! In a little I (hall be in the lowed 
pit."— -See Monthly Memorial, June 20. 1769. 



A WORD IN TIME OF NEED. 



143 



the ftate) is peace.'" But however fplendid and tran- 
quil the life of the wicked may have been, their latter 
end " fhali be. cut off for ever." Suppofe a vain great 
man walking in his own garden, admiring, like the 
King of the Chaldees, his ftately buildings ; and, in the 
mean time, that a fwift whirlwind, mould fweep him 
away in a moment, from all his pofTeffions, friends, and 
acquaintance, and, in a ftraight line, with winged fpeed, 
and iirefiftible force, waft him over all the tracks of land 
and fea that lay under fuch a line, yea, through unmea- 
fured heavens, and beyond unknown ftars, till loft in the 
dark regions of unenlightened fpace, yet flill pufhed 
forward by the tremendous whirl, till apprehenlion fails, 
and thought can follow him no more : Such, and infinitely 
more wretched is the ftate of the wicked at death, who 
are driven from light into darkness, and are chased out of 
the world ; chafed with the ftorm of God's wrath, and 
affrighted with the temped of his ire, into the extremity 
of anguilh, the uttermoft of defpair, and forward through 
an endlefs eternity of torment ! 

But to make a fhort digreffion here. Befides argu» 
ments, we fhall bring witnelfes from both worlds to 
prove that religion is honourable j and thefe witnelfes 
mail be both men and angels, friends and enemies. We 
(hall call in the adverfaries firft, and that at a time when 
all men are fuppofed to fpeak truth, to wit, on a death- 
bed. What is the language, then, of fuch fevere re- 
mo rfe, fuch wififul looks, fuch anxious uncertainty, fuch 
cutting reflections on his now almoft finifhed life, fuch 
lamentations over his mifpent time, fuch awful forebo- 
dings of futurity, fuch fadnefs of countenance, fuch de- 
jection of fpirit, and fuch horrors of confcience ? Why, 
whether the perfon fpeak or not, yet his cafe fays s 

" Wifdom 



144 



A WORD IN TIME OF NEED. 



" Wifdom (and the fear of the Lord is the chiefeft vvif- 
dom) is the principal thing j therefore get wifdom, and 
with all thy getting, get understanding. 1 ' Though the 
thirfty foul mould not call for water, yet his panting for 
it tells how refrefhful it is, and how infupportable the 
want thereof: and though the blind map mould not de- 
plore his lofs, yet his ftumbling againft every ftone, and 
tumbling into every ditch, proclaims how pleafant it is 
to fee the light, and how miferable the man is that can- 
rot behold the fun. Juft fo, the terrors of the dying 
defper2do, the forrows of expiring finners, and the silence 
and insensibility of gracelefs immortals, when going, 
into the invifible world, aloud proclaim the exc llency 
of religion, which diffipates the terrors, fcatters the for- 
rows, and burfts the filence of impenitence and unbelief, 
into the triumph of faith, the joy of believing, and longs 
of affurance- But what numbers on their death- bed 
have their eyes opened to fee, and their tongue lcofed 
to deplore, the defperate folly of their irreligious life. 
Hence many die, if not found converts, yet forrowful 
penitents ; ard while hell f? allies in their face, they 
change their opinion of the pleafures of fin, which 
for a feafon beguiled them, but eternally deftroy 
them. Ho.v melting their lamentations, while 
they bewail their n.ifpent time, their gracelefs com- 
panions, their abandoned life, and their ruined foul! 
No orator can talk more pathetically, can perfuade 
more powerfully, can defcribe more exaclly, the folly of 
fin, than the dying perfon againft whom "the terrors of 
God fet themfelves in array," and through whofe eye- 
balls the horrors of hell may be beheld, while that fatal 
death-bed repentance, the ruin of many fouls, that have 
trufted their falvation to fuch a ftiadow, is converted into 
anguifh and defpair ! 

I In 



A WORD IN TIME OF NEED. 



145 



In the next place, let us hear the fame witneffes in 
the world of difembodied fpirits. If dying men are fup- 
pofed to fpeak their mind, and to tell the truth, furely 
naked fouls, departed fpirits, who have bid an eternal 
adieu to all the world, and have not the leaft connection 
with created things, mult be allowed to fpeak incon- 
teftibly true. Now, though the enmity of the hopelefs 
finner, and the malice of the damned rebel, may be ar- 
rived at mch a pitch in this ft ate of confummate woe„ 
that they will neither commend religion, nor dep' 
(flncHy fpeaking) their lofs of falvation, any m«~ 
a madman will either commend the exerci^ 
or bewail his being deprived thereof j y 
deeds and wild expreflions, his furious 1 0 
chains, his clofe confinement and auftere at i give 

a noble encomium on the exercife of reafon ,efore the 
whole world ; juft fo, what is the langua'ge cf their in- 
fupportable anguifti, their horrid blafphemies, their dif- 
figured countenance, their kindling eyes, their awakened 
confeience, their extreme torment, their everlafting 
chains, their amazing confufion, their growing horror, 
their ineffable difquietude, their convulfive tremblings, 
their terrible howlings, unceafmg fcreamings, chilling 
lamentations, unpitied complaints, helplefs, hopelefs con- 
dition, and their diftracling profpecl of a vaft eternity., 
where all thefe namelefs miferies, like the waters of an 
unbounded ocean, (hall furround, and fwell over their 
wretched heads for ever, — I fay, what is the echo, the 
dialect, the language, of all this accumulated agony and 
infinite woe, but a loud lamentation over the lofs of 
God, of glory, of blifs } and an high encomium on reli- 
gion, where God " meeteth him that rejoiceth and 
worketh righteoufnefs ?" 

N Let 



146 A WORD IN TIME OF NEED. 

Let us, in the next place, call in all the legions of 
fallen angels to atteft this truth, " That holinefs is both 
the ornament and the happinefs of every rational, intel- 
ligent being." Though the midnight-darknefs can fay- 
nothing, can reveal nothing, yet it commends the beauty 
of the noon-day fun, whofe golden beams and benign 
influences, fhed on the various parts of creation, make 
them reciprocally fmile on one another, and both caus* 
and heighten our enjoyment of fublunary things. Even fo, 
though the rooted enmity, inveterate malice, and rivetted 
envy of Satan, and the whole herd of apoftate fpirits, 
would rather lie howling in the bottom of hell, avowing 
their rebellion, than, by falling fubmiflive at the Al- 
mighty's throne, (hare the blifs of angels, and the joys 
of heaven, though olfered ; yet the darknefs of their flate, 
their tempting others into the fame tranfgrefhon and 
torment, their eternal jarring and combuflion among 
themfelves, their believing and trembling, their ex- 
quifite fenfe of Jehovah's wrath, their terror for the 
judgement to come, and their reftlefs excursions through 
the univerfe, mew that sin is hell, kindles he//, and casts 
into he//. If religion were no* honourable, why is this 
flate of fin and wrath, which is the direcl oppofite, fo 
intolerable to mighty fpirits ? Why were the foul fiends 
fo afraid of our incarnate God, but becaufe they are- de- 
barred for ever from the prefence of his glory, (and in 
holinefs he is glorious), and condemned to dens of horror 
through eternal night ? Why doth Lucifer, the fallen 
fon of the morning, and many of the morning ftars, who 
once fang together, now mourn together over their 
remedilefs ruin, but becaufe they have loft (for without 
a fenfe of lofs there can be no pain) his presence, where 
is fulne-fs.of joy, and are driven from his right-hand^ 

v. here 



A WORD IN TIME OF NEED* 



147 



sphere pleafures flowed, and flow for evermore ? How 
mighty muft the pangs be, that- pierce the very hearts 
of fallen archangels, the powers of the darknefs of the 
nether world ! What an heaven muft be in holinefs, in. 
conformity to God, in piety, in religion, fince the lofs 
thereof degrades the brighteft angels, the once happy 
heirs of biifs, into the blacked devils, into the moft a- 
gonized fpeclres ! Thus we fee, that the mod ftubborn 
linriers, the -ftouteft opponents of religion, in life, at 
death, and in the world of fpirits, with or againft their 
will, must bear record to the truth and excellency of 
religion. Yea, it is true, though ft range, that the keen 
purfuer of created enjoyments, of fenfual pleafures, in 
every vehement deftre, in every eager wi(h, in every 
freih purfuit, commends, mightily commends that thing, 
(and that is nothing elfe than religion), which fatif- 
fies every deftre, prevents every, wilh, crowns every 
purfuit with fuccefs, and fatiates the whole foul with 
folid joy, and fubftantial delight. 

Two witneffes ftand in law : but here are two claffes. 
In the one clafs are millions of men, in the other legions 
of devils j and fo clear, fo confirmed are they in the truth 
they atteft, that they will never change their teftimony, 
no, not through an eternity of torment. But as they 
have given, as it were, a negative proof, (than which, 
though nothing can be ftrcnger), yet we (hall alio ad- 
duce two bright clouds of witnefies with their pofitive 
prooi 5 and furely, when negative and positive proofs meet j 
when in life and at death the votes harmonize ; when 
earth, heaven, and hell agree; when men, angels, and 
devils say the fame thing, the whole world muft give 
their assent, as I, as thou, O reader ! as every reafcnable 
N- creature - 



24S 



A WORD IN TIME OF NEED- 



creature fhall in a little commence a witnefs for the 
fame truth (whatever fide we be on) in the world to 
come. 

We (hall again begin with men, but with men in 
communion with angels, with the faints of the JMoft 
High, the heirs of heaven, the expectants of glory. The 
fatistaclion they find in religion, the joy they find in 
God, at all feafons, under all trials, and in all diftreffes, 
cries aloud, // is divine. Not the pleafures of fenfe, nor 
the pofferlicn of created things, can pcur in a joy equal 
to that found in practical religion, in the light of his 
countenance. His prefence in his ordinances is fo dear 
to them, that they would rather be porters at the door 
of his houfe, and fit on the humble thremold, in that 
lowly pofture, to hear the joyful found, than live fplen- 
didly in tents of wickednefs. It is in the paths of righ- 
teoufnefs that their hearts are filled with joy and peace, 
a peace that pafTes understanding. Hence that picus 
rapture of the Pfalmift, " Give to whom thou wilt their 
portion in this prefent life, fill their houses with riches, 
their belly ,with thy hidden treafures $ but as for me, 
(and I am well content, and feek no more), let me be- 
hold thy face in righteoufnefs, and be fatisfied with thy 
lrkettefs, when I awake in the general refurrection. M 
Not only does their whole life bear witnefs, that " wif- 
dom's ways are ways of pleafantnefs, and all her parhs 
are peace 5" but at the awful hour of dhTolution, in the 
face of judgement and eternity, their filerit joy fome- 
times breaks out into a fweet fong, as in Jacob, Mofes, 
David, Paul, and others. The men of the world often 
call religion delufion, and piety enthufiafm^ but no delu- 
fiop can fiand its ground like this, " when heart and 

flelh 



A WORD IN TIME OF NEED. 



149 



flefli begin to fail/' Though, in fome parts of the Eafl 
Indies, fome of the blinded heathen flarve thernfelves to 
death in the excefs of their idolatry, or hang fufpended 
on an iron hook in great angui(h ? t.ll the foul forfakes 
its emaciated body \ yet, this being contrary to the law 
and light of nature, as well as revelation, only {hews 
that -the fervice of Satan is cruelly in the extreme \ and 
that the wages of fin is death, fometimes here, always 
hereafter* But the joy?, the Lopes, and grounds of con- 
fidence, that cheer the dying faint, will fraud the search 
of reafon, the trial of confcience, the scrutiny of revela- 
tion, and the attacks of hell. : What, then, is the lan- 
guage of fucly loud encomiums on godlinefs, fuch fweet 
reflections, fuch triumphant look?, fuch comfortable af- 
furance, fuch refre&ful prelibations of future glory, fuch 
brightnefs of countenance^ fuch exultation of fpiiit, fuch 
rapturous fongs, fuch a ready farewell to all that is neai°- 
and dear in -a world,- (no-firrall attainment this), fuch 
longings to be diffolved, and to be with Jefus, and fuch 
a flow of fpiritual joy ftreaming through the whole foul, 
and that at a time when the (battered body lies pierced 
with pain, and the multitude of the bones with flrong 
pain," — I fay, • muft not the language of all this be, to 
commend religion,-* remove all objections, and wipe off 
every trirling afperfion calf thereon ? Moreover, what 
cordial exhortations, what divine advices, what* fpiritual 
encouragements, and heavenly confutations, have dropped 
from dying faints to their -fuiviving friends ! Av.d 
though it may be objected, that many elleemed faints 
have gone out of the world rather in defpondcncy and 
darknefs, with fear in their minds, forrow in their coun- 
tenance, and tears in their eyes, than in this triumphant 
N 3 ailura ice 5 



A WORD IS TIME OF NEED. 



ajfurance ; yet even this rather confirms than over* 
throws the affertion, That religion it commmikd by ail at 
the hour of death. Fgt their tears and entreaties, their 
petitions and prayers, their groans 3nd fighs, their long- 
ings and defires at their laft moments, muft be for fome- 
thing of the greater! moment - P rot for kingdoms and 
crownr, not for riches and renown, but for iomething 
more noble and divine ; and that is, that God's coun- 
tenance, which in fovereignty he hides, may fhine on 
them, and that the joys of religion, which are in fove- 
reignty with-held, on them may be bellowed. 

Again, the faints may change their fiate, but never 
will drop their teftimony to religion. Its excellency, 
therefore, is further confirmed by all the fongs Gf the 
redeemed from among men, by their inerrable ecftafies, 
their heavenly hallelujahs, their pleafant countenance, 
their eyes fparkling with eternal joy, their tranquil con- 
ference, their endlefs happinefs, their everlafiing liberty, 
their amazing compofure, their growing glory, their 
fWeet recumbency on the love of God, their eternal 
triumphs, their bleffed and heavenly ftate, their free ac- 
cefs to, and uninterrupted communion with God, and 
their delightful, entrancing, transporting profpect of a 
vafi: eternity, where all thefe namelefs joys, unknown 
blifs, and facred pleafures, like the cloudlefs beams of 
the noon-day fun, {hall furrcund, dilate, enlighten, and 
tranfport their rav-imed fouls for ever. To us who sow 
for a future world, religion is the only seed which pro- 
duces fuch a noble harveft, fuch a notable increafe ; for 
while he that " fows to the flefti, fliall of the fleih reap 
corruption, he that fows to the fpirit, fliall of the fpirit 
reap life eveilafting." 

to 



A WORD IN TIME OF NEED. 



151 



In the next place, if we afk the angels of light 
their opinion of the divine life, all with one voice will 
fhout, that it is worthy of the warmeft reception in 
every reafonable bread. To be holy, to be like God, 
mines with unrivalled luftre in the eyes of brighteft 
feraphs,whofepleafantfong dwells on the adorable perfec- 
tion, " Holy, holy, holy, is the Lord of hofts ? the whole 
earth is full of his glory. 1 " What is the language of 
the blifsof angels, their Handing in the prefence of God, 
their promptitude to perform whatever he commands, 
their mining with beams almoft divine, their chearful 
minifl rations to the heirs of falvation, their undifturbed 
harmony among themfelves, and that fupreme joy they 
find in God, but an everlafting encomium on the fervice 
of the King of kings ? 

Now, let us return from this digreiTion to the ad. 
vantages of religion at death. So bright are the views, 
fo vaft the expectations, fo heavenly the joys, that are 
fometimes the privilege of the dying faint, that he 
marches on with courage to meet " the king of ter- 
rors j" and cries, like the triumphant apoftle, 44 O death, 
where is thy fting ? O grave, where is thy victory ?'* 
And though fome happy fouls may have clouds and 
darknefs to grapple with, yet their ftate is as fecure, 
though their circumllances be not fo joyful as the others. 
He that walks under the care of a Ikilful guide, fliall 
not miftake his way, though there be not light enough 
to let him fee every flep he takes \ fo here, Jefus is to 
his members, both " feet to the lame, and eyes to the 
blind," fo that they all have sn happy exit, a fuperflcial 
view of which made the noted necromancer of old cry 
cut, " Let me die the death of the righteous, and let 
my laft end be like his I" 

Religion 



152 



A WORD IN TIME OF NEED. 



Religion and irreligion make this day widely to differ. 
The faint is delivered from all evil, refcued from ail his 
enemies, raifed to his higheft expectations, and crown- 
ed with immortality and blifs. But the poor -finner is 
dragged from all his enjoyments, (tripped of all his ho- 
nourable employments, feparated from' all his friend^ 
crumed in all his expectations, deprefled deeper than his 
profoundeft fears, and curfed with immortal mifery and 
woe. Confiding in the power and faithfulnefs that pro- 
tected him all his days, the dying faint commits his fa- 
therlefs children to the fame God y and requeits, recom- 
mends, and obtefts his widow to truft in the fame Reck \ 
while the departing finner has nothing but curfes and 
retributions to entail, and a bad character to bequeath 
to his defpifed pofterity ! The confeioufnefs of a well- 
fpent life, and the teftimony of a good conference; at" 
this folemn period, is preferable to the app.aufe of mul- 
titudes, and the admiration of our fellow-creatures. 
Though neither riches nor glory can go down with us 
into the filent grave, yet whatever flation the candidate 
for heaven holds in the world, death is gain to him j for 
if he is poor, then from the dunghill he is lifted up 7 
fet with princes, and made to inherit the throne of 
glory." Or, though carried away from a commodious 
houfe and fine eftate, jet it is to an " heavenly inherit- 
ance, that fadeth not away." If death diverts him of 
fome honorary office, or tumbles the diadem from his 
royal temples, that are dignified with grace, ftill the 
lofs is infinitely repaid, by the King eternal, with a 
crown of life, of righteoufnefs, of glory. And well may 
the greateft fovereign on eaith, with chearful alacrity, 

leave 



A WORD IN TIME OF NEED. , 253 

leave the moft fiourifhing kingdom in the world for the 
kingdom of heaven. But every thing is the melancholy 
reverfe with the wicked, like the wondrous cloud of 
retire from the moft fplcndid palace to paradife, and 
old, that filed noon on Ifrael, but involved the Egyptians 
in midnight darknefs. The moft miferable fituation of 
the houfelefs, homelefs, friendlefs mendicant, is paradife 
in companion of that place of torment that mail receive 
the gracelefs beggar. Nor indeed will it mitigate his 
mifery, that, like Dives of old, he left a fair eftate, fine 
houfe, and fat table, to be tormented in the gulph of 
horror. What will it advantage the royal temples, 
debafed with fin, that a crown lately adorned them, 
when encircled wiih flames ? If diffolution puts the hea- 
ven-born foul and his friends far apart, it is to umer 
them into " the general aflembly and church of the 
firft-boin," where the fweet endearments of heavenly 
friendfhip rife above all that can be thought on belovv 9 
and where, in a little, he (hall receive all his Chriftian 
friends for ever. But death ends the endearments, tears 
afunder the ties, and finifhes the frisndfhip of the 
wicked, fo that carnal relations, that have lived in the 
fweeteft amity among themfelves, and they that have 
been the moft focial affcciates in fin, fhall have the envy 
of hell, and the rage of defpair, kindling and inflaming 
their breads againft one another. O fad condition ! at 
war with God, with devils, with one another, and each 
with his own felf, without parley, without pity, without 
profit, and without period I Sin, to the believer, is the 
gveateft evil, and from this death delivers him, therefore 
death does the kindeft office to him ; but as it deprives 
the wicked of life, (and while there is life there is 

hope). 



154 



A WORD IN TIME OF NEEm 



hope), and (huts them up in hell and wrath, to him it 
is the greater!; curfe. Finally, the angels that waited on 
the heirs of falvation from their cradle to their death- 
bed, are ready to waft away their diferrtbodied fouls •© 
blifs - y and in the very moment of diffolution, their faith 
changes into vifion, and the glories of the invifib-le world 
blaze around them which brings us to, 

Thirdly, The advantages of religion with refprcl to 
the heavenly Hate, or the glories of the world to come* 
But we muit not omit that remarkable period of the 
general judgement, when immortal honours (hall be be- 
llowed on all the followers of the Lamb. To Jeius, in 
this tremendous day, mall every knee bow, and every 
tongue confefs, who, like the Old-Teftaraent Jesus y or 
Joshua^ (hall make his faints put their feet on the necks 
of kings, trample on the old dragon, on the principalities 
and powers of darknefs. What grandeur, what glory, 
what brightnefs of majefty {hall fhine round them, and 
what joy and exultation ihall iwell within them, when, 
in the fight of wicked men that mocked and reviled 
them, that perfecuted with fword or tongues, and (lew 
them in perfon or character \ in the fight of Satan and 
all his angels of darknefs, that watched for their halting, 
that tempted them to fin, and then accufed them to 
God and their own confeience, that fhowered his fiery 
darts upon them through the whole courfe of their life ; 
in the fight of one another (for all the faints of God will 
be gathered together, from Adam to his youngeft fen) in 
whom the Icime fufferings were finiihed ; and in the fight 
of all the angels of light, who rejoiced at their conver- 
sion, and were chearful minifters to them to the very 
gates of glory, they {hall be acquitted by the Judge Su- 

prcme^ 



A WORD IN TIME OF NEED, 



155 



prtme, exalted to his right-hand, and made assessors with 
him in the judgement ! Nations (hall fee, and be afto- 
jiifhed j generations fhall behold, and wonder j the 
wicked fhall fret, and pine away j the devils fhall gnafh 
their teeth, and -depart into darknefs. Not the grandeur 
of a coronation-day, not the nuptials of a prince, 
not the triumph of a Roman conqueror, not the 
glory of an earthly monarch, though kings were his 
fubjecls, and all nations owned his dominion, bears the 
leaft proportion to this divine 'renown:; and yet this 
honour is- to all his saints, who fhall reign with him for 
ever. 

We fhall now name, and only name, a few things 
that conftitute the flate of blifs j but what that is, what 
tongue can tell, what heart conceive ? Stripped of mor- 
tality and fin, they mare in the joys of paradife, mingle 
in the harmony of the higher houfe, and worfhip at his 
throne for ever. They fee his face, they mine in his 
beauty, they fing of his love, they walk in his light, 
they rejoice in his highnefs, and feaft on his glories* 
Strengthened by Omnipotence, they reft not day nor 
night, and yet their labour refrefhes, and their exercife 
delights them. With fceptres in their hands, and crowns 
on their heads, they are feated on thrones of fuper- emi- 
nent glory. Verdant bovvers and beds of rofes, white 
horfes and mining garments, cryilal walks and walls of 
jafper, ftreets of gold and gates of pearl, are all but fi- 
gurative defcriptions of their ineffable blifs; for fome- 
thing above comparison, above conception, couftitutes the 
felicity of the higher! heaven. Faihicned like the glo- 
rious body of our incarnate God,, they fhine as the 
hnghtnefs £>f the firmament, as the flan, and as the fun, 

in 



156 A WORD IN" TIME OF NEED. 

in the kingdom of their Father. They affuciate with 
angels, and converfe with the armies of light. They 
feel no pain, they know no forrow, they fear no evil, 
they fuffer no ficknefs, they fuftain no want, in this ex- 
uberance of all good, but are kings and priefts to God, 
and to the Lamb, for ever and ever. Jehovah and the 
Lamb is their temple, Jehovah and the Lamb is their 
light, and Jehovah and the Lamb is their fun. Seeing 
his face in righteoufnefs, they are fatisfied with his 
likenefs, replenished with his fulnefs, and beautified with 
his falvaticn. Above the attacks of pain, the reach of 
ficknefs, and the ftroke of death, they live a" life of im- 
mortality and joy before the throne for ever. They 
hunger no more, they thirft no more, they complain no 
more, neither (hall the fun nor heat beat on them any 
more ' 7 neither clouds nor ftorms, tempefts nor troubles, 
harafs them any more. Not a wifh but is fulfilled, not 
a requeft but is granted, not a defire but is accomplifh- 
ed, not a longing but is fatisfied, not a power of foul but 
is replenished. They drink at the rivers of his plea- 
fiires, bathe in the fountain of life, and eat of the hidden 
manna, through endlefs day. Their happinefs exceeds 
their expectations, tranfcends their wideft thought, and 
overwhelms with facred ecflafy all their ravifhed 
powers. Overwhelmed with wonder, fearching his 
nature, adoring his perfections, and admiring his love, 
they are allowed the neareft approaches, and molt inti- 
mate communion with God in and through his Son, 
which continues their happinefs, confirms their feli- 
city, and fwells their blifs above defcription and 
thought ! 

But if the heavenly irate be .ineffably divine, and 
ilrike us filent, furely the (late cf %voe mud alfo be in- 
2 expreflibly 



A WORD IN TIME OF NEED. 



157 



expreflibly deplorable, and may terrify us into a mute 
amazement j for how miferable rauft our poor fellow- 
creatures be in that mournful day, when they are banim- 
ed far from God, and forbid to look heaven-ward ! 
Filled with infupportable anguim, and the keeneft fenfe 
cf the Almighty's wrath, they roar, they rage, they 
fcream, they howl, they blafpheme and curfe, they roll, 
they tofs, they tumble, and writhe, flretch and recoil, 
and fling and dam themfelves, hither and thither, among 
the burning flames ! Every thing about them is dark 
and gloomy ; their perfon is hell, their companions 
devils, and their confinement for ever, Hope is fled, 
and the vultures of defpair have fixed their iron talons in 
their heart-firings, and gnaw thereon for ever. Their 
unquenchable thirft has nothing to allay it but melted 
ftreams of brimftone and fire. If they look heaven-ward, 
there dwells their inexorable, their Almighty foe. If 
they look inward, there flings their awakened confcience j 
if around them, there the murmurings, the heart-melting 
murmurs of difconfolate ghofls, found far and loud on 
every hand, like repeated peals of thunder, while the 
whole fky opens in lightning and fire. Nor can their 
deplorable cafe excite pity. God " calls upon them, 
and doth not fpare $" yea, they are everyone their own 
unwearied tormentors ; and, as is the cafe with fome 
madmen, their fury and fiercenefs againfl one another, 
rifes in proportion to their former affinity and friend- 
fhip. Hence there is the moft cruel difcord, mutual re- 
proaches, bitter altercation, and endlefs wrangling, 
which of itfelf makes a kind of hell, between friend and 
friend, parents and children, hufband and wife, who 
cordially attended others in the way to death \ yet this 
O piece 



✓ 



158 



A WORD IK TIME OF NEED. 



piece of mifery cannot be avoided ) for they are 
'* bound in bundles" to be tormented together. How 
terrible to think, that the once neareft and deareft 
friends and relations mall have neither fympathy 
nor feeling for one another, but rather infult over 
others in their utmoft anguiih, in their extremeft 
torment ! 

Again, the whole herd of bellowing fiends, and blaf« 
pheming fpectres, with all the rage of defperation, and 
uproar of hell, rush upon one another in eternal battle ; 
and beguiled, ruined fons of -Adam, fuffer all the in- 
tuits, reproaches, torments, that the unnumbered legions 
c£ devils, now eternally unchained, can inflict. A world 
of gold (efteem not gold too much) cannot buy a drop 
of ccld water to cool the tip of one tormented tongue. 
They are all difeafed, but have no phvfician ; lick, but 
no cordial ; complaining, but no comforter , and in want 
of all things, but no mpply of any thing. Though they 
have been lawless, and without God in their life ; yet 
neither men nor devils are above God or his law, no, 
»"iot in the lowefi hell. Hence, on account of fin, they 
are tormented, and in their torments they fin more 
and more, which, as far as poilible in a flate of con- 
summate woe, adds to their torment ; thus sin and 
ferment reciprocally heighten one another through An 
endlefs eternity. 

Nor is it pciTible, while fin is fin, and God is holy, 
juft, and true, that their (late can alter, their natures 
mend, or their torments end. Therefore, to dream of 
fome future, though far diftant, period of puniihmenr, 
when all things [ball be refiored to their priitine excel- 
lency, Is to dream that the day is coming', when God 

will 



A WORD IN TIME OF NEED, 



159 



will drop his divinity, and become fuch an one as fin- 
ners j is to fay, that Chriit died in vain. If rebels, by 
being confined a few days in prifon, or fcourged round 
the prifon-court once, could be re-inftated in their, 
fovereign's favour, it were flrange in the king to expofe 
the prince-royal, his only fon, the delight of his foul, and 
heir-apparent of his crown, to all the fufferings he could 
well fuftain, to lie in prifon, and be fcourged round the 
walls, under a fenfe of his father's difpleafure, only to 
procure their enlargement a few days fooner, or fufpend 
the lames from their rebellious backs. The application 
is eafy. 

But to go on, — and where can we go ? Storms and 
tempefts, flames of lightning, and claps of thunder) 
hurricanes, that tear up mountains by their bottoms, 
and earthquakes, that make the foundations of the earth, 
bear no proportion to the ilorm of God's wrath. To 
run the gauntlet round the globe, till the nations were 
fatigued with inflicting punifhment 5 to be alternately 
chained to the frozen pole, and flung into the bofom of 
the noon- day fun*, to dwell with the devouring lion, 
dreadful dragon, or hiulng ferpent, were a kind of para- 
dife compared to hell. There are no diftinciions below 5 
the king and prince, the politician and patriot, are no 
more known only the great finner is the great fuiferer j 
and where greatnefs or riches emboldened to fin, it alfo 
embitters the puniihment. 

Now, though w T e have only touched at fome things 
briefly in honour of religion, yet how excellent muft it 
be, if we confider its Author, its ends, its pleafures, its 
rewards, its ObjeB^ its fubje&s, its advantages to the 
whole world, to one another, to our ownfelves, and that 
O 2 in 



2 60 A WORD IN TIME OF NEED. 

in all Nations, relations, cir cum fiances, and occurrences, 
in life, at death, in the day of judgement, and in the 
world to come. To dwell on high, to tafte the joys of 
the inviiible world, to conquer the world, to love ene- 
mies, to forgive injuries, to have their converfation in 
heaven, to walk by faith, to endure as feeing Him who 
is inviiible, to be like the angels of God, to be like 
God himfelf, to be under the guardianmip of the hea- 
venly hofts, and the conduct of the Holy Spirit, to have 
all things working for good, whether adverfe or pro- 
sperous, to die under the fmiles of God, to be brought 
into the King's palace with joyful hofannas, to be 
crowned with glory, feated on a throne, and allowed 
communion and nearnefs to a three-cne God for ever, 
is the higheft preferment, the greateft glory, nnd nobleft 
attainment of immortal fouls 5 all which is only found in 
religion. May we not, then, conclude, that all they 
that hate it, love death, darknefs, damnation, and 
bell? 



Here I had ended j but a thought or two occurs, to 
which I earneftly importune the ferious attention of my 
readers. 

Faffing a great number of motives which might 
he advanced to gain us over to the approbation and 
practice of religion, I mail only name two, both of 
■which every man will find interwoven with his very 

confutation. 



A WORD IN TIME OF NEED, 



161 



conftitution. The firft is, a dehre to be immortal, or 
to efcape death. This, then, in the moft unequivocal 
fenfe of the word, is to be found in religion j for, fays 
our Saviour, John, vi. 50. 51. "If any man eat of this 
bread, he mall live for ever." Now, what would kings, 
princes, and great men give for a terreftrial immor- 
tality, if I may fo call it, or to continue always on this 
earth, though it is not worth a wifh in comparifon of 
the immortality of blifs ? As for that difTolution that 
befals the faints in common with other men, it cannot 
be called death, becaufe it is unftinged, and is bound 
up with the other bleiTmgs of the covenant, which 
belong to them alone : 1 Cor. iii. 21. 22, " All things 
are yours, or life, or death." The heirs of glory would 
not live always on earth ^ but, with the apofUe, would 
" defire to depart, and to be with Chrift, which is far 
better." Even life itfelf to the very aged proves an 
intolerable burden but to live for ever in the hea- 
venly ftate, is an immortality that fuits every rational 
foul, and is promifed to all the fearers of God. Then, 
you that are afraid to die, or are fond of long life, 
(and I know that there are many of my fellow- crea- 
tures of this defcription), be- religious in good earnefi, 
and you mall be.fatisfied with long life, and triumph at 
laft over the king of terrors. 

The fecond motive I mention is, that in religion the 
moft endearing Ibciality and cordial fiiendlhip prevail v 
but in fin every thing is awfully reverfed, -for the huf- 
band and wife, who'e whole life has been one continued 
expreflion of kindnefs, a mutual ftruggle to make each 
ether happy, but wholly without the fear of God, (hall, 
'after -death, live in eternal jarring, bitter altercation, 
O 3. horiii 



162 



A WORD IN TIME OF NEED*. 



horrid difcord, and infernal wranglings, all former en- 
dearments being fully and for ever gone. 

Ye indulgent hufbands and loving wives, whofe hearts 
now glow with the pureft affedHon and lively efteem of 
one another, how can you think on that day when the 
dove mall become a vulture, the lamb a lion, or a 
tyger *, when a fury, no where known but in the regions 
of abfolute defpair, mall fupplant each tender paffion, 
mall flafh from every eye, and make you wage and 
maintain a moil horrid war between yourfelves for 
evtr ! 

Parents, who have been the fupport and honour of 
their children, and children who have been the delight 
of their parents, mall commence mutual foes and cruel 
tormentors of one another, in the regions of horror for 
ever. Brothers, who would have defended the life of 
each other, from the bloody affaflin, at the rifk of their 
own, (hall turn hard-hearted ruffians againft one another, 
and heighten their fulferings without remorfe or regret. 
"Yea, thofe friends, who were dear to one another as 
their own fouls, who often met to fpend the evening to- 
gether, and often heard the midnight bell over the 
fparkling bowl, and could hardly be parted when the 
morning arofe ; how melancholy to think, that they, 
in the future Hate, forgetting all their former friend- 
fhip, fhall turn out the moft inveterate and irre- 
concileable foes, and, with bitter upbraidings, and cut- 
ting altercation, charge their ruin on each other for 
ever ! 

What an accumulated woe, what a feven times 
heated hell await the companions -of vice and debauch- 
ery ! and that as certainly as they are forwarned of 
joifery on this friendly page ! 

WiU 



A WORD IN TIME OF NEED. 



163 



Will a few minutes difcord with a near friend, fo 
put you into diforder, that you cannot eat your food, 
or take your reft, but have, for your conftant attendants, 
an aching head, and a fad heart, and no peace of mind, 
till peace is reftored between your friend and you ? 
Think, then, what you mult feel, where you must be at 
variance with your dearcft friends, and where reconciiia* 
tion is impossible • 



SOME 



SOME THOUGHTS 

ETERNAL ENJOYMENT 



TIT* 



T GOB. 



1 



SOME THOUGHTS 

ON THE 

ETERNAL ENJOYMENT 
OF GOD. 



Nov. 3. 1780. — The eternal enjoyment of God is a 
fubjecl fo boundlefs, fo divine, fo vaft, that I know not 
how to begin, or what to fay. But as I am now far 
advanced in life, and know not the day of my death } 
and as I believe that all the faints mail enjoy God, 
world without end, I will now and then, while I remain 
in the body, glance towards that ixate of glory. 

If a day in his courts on earth, to a pious foul, be 
better than a thoufand fpent in the pleafures of fenfe, 
O what muft a thoufand years in heaven be ! and what 
inuft eternal ages of communion with God be ! 

Jtfom,. tl. — I chide my carnality, and condemn my 
earthly-mindednefs, and would fain take a peep at the 
perfecl ftate ; but cares and concerns always obftrufr. 
my view, and call my attention afide j and I am often fo 
bufied about the affairs of time, that I am 2pt to forget 
eternity itfelf. 

There is a growth in grace below j and in glory 
above> a progrcffion in blifs, and an increafe of felicity, 

the 



168 



SOME THOUGHTS ON 1 



the profpect of which muft ravifh all the expectants of 
heaven. 

Nov. 30. — It would be a fhame for me to lament any 
misfortune below, who expect fuch a felicity above. 
^Faith's view of the heavenly blifs fhould make me chear- 
ful in my whole paffage through this vale of mifery. 
The more miferies that befal me, I have the fewer be- 
fore me ; but however many bleffings, like the dew- 
drops of the morning, diftil upon me, I have ftill the 
fulnefs of the divine favour before me, which, like an 
ocean that cannot be exhaufted, will always be full and 
overflowing. 

Dec. 10. — O happy day, when I (hall enter on the 
heavenly ftate, when I (hall be brought with great glad- 
nefs, and fongs on every fide, into the palace of the King 
eternal, there to abide for ever ! 

Jan. 13. 1781. — Since I entered on the ftage of time, 
fifty annual funs have rolled over my head, and fo I 
may expect the fun foon to fet on me ; and let him fet, 
for he mall only difappear like a ftar at the approach of 
a much brighter Sun. 

jipril 15. — Though our old religious connections 
fhall be there, yet in heaven the connection (hall be 
riew. The godly huiband and wife mall be there, yet 
in that ftate they neither marry nor are given in mar- 
riage, but are as the angels of God \ that is, have no 
ties to one another, but in their common Lord, their 
common glory and blifs, and their common employ- 
ment j fo mail it be with parents and children, mini- 
flers and people, matters and fervants, princes and fub- 
jects. Yet as the wicked fhall be bound in bundles, 
to burn more fiercely together, fo,. who can tell, but in 
the general affembly, on the heavenly mount Zion, 
2 fhall 



THE ETERNAL ENJOYMENT OF GOD. 169 



fhall aiTociate, the pious parents and children, the reli- 
gious hufband and wife, the faithful miiiirier, and his 
crown of converts, and the godly author, and all that 
have been benefited by his heavenly writings, to the 
end of time ? 

June 12.— -God, as to his effence, is as much prefent 
qn earth as in heaven ; but he does not manifeit his 
prefence in the fame manner. That his inyifible God- 
head is every where prefent, is clearly feen, by the 
vifible things that he has made ; and his omniprefence, 
his ubiquity, is a proof of his eternity j for in the eter- 
nal ftate, when I have travelled (with reverence be it 
fpoken), through the regions of Deity millions of ages, 
I am ftill in the centre of God. 

June 1 6. — How trifling, then, a large eilate, a king- 
dom, an empire, the univerfe, compared to my divine 
portion, the infinite God, in all his divine fulnefs, and 
adorable perfections ! I - am fo far already entered on 
the enjoyment of God, that I fmile at the men who aie 
puffed up, and pleafed with their earthly poffeffions, 
and am well fatisfied with bread and water, while tra- 
velling through the wildernefs to the heavenly country. 
But O ! what mail the uninterrupted and eternal en- 
joyment of God be ! Prepare my foul for this ap- 
proaching blifs, by repleniiliing every mental power with 
the graces of thy Holy Spirit. 

July 7. — What a noble profpect fhall open to the 
faint beyond death ! The foul, made perfect in holinefs, 
lnall immediately pafs into glory, and lift up her eye 
on all the wonders of eternity. How infufferable the 
effulgence, how divine the blaze, of unveiled divinity 
above ! God dwelling in mine own nature j God, Fa- 
ther, Son, and Holy Ghoft, dwelling in me, and making 
P his 



170 SOME THOUGHTS ON 

his eternal abode with me, {hall fwell me with delighf, 
and overwhelm me with ecftafy ! The excellencies of 
the whole creation die like a glow-worm before the 
beauties of eternal noon ; and, to one at my time of life, 
this fweet profpect (if I am indeed a faint) cannot be far 
diilant. It is not much worth my while to live for all that 
is to be feen and enjoyed below, except to glorify God y 
but it is richly worth my while to die to fee God \ to 
depart from friends, however near, however dear, to be 
with Jefus. 

Sept. 29. — It is the eternal enjoyment of God that 
makes ftraight what feems crooked, and numbers what 
appears wanting here. The death, the early, the un- 
timely death, of the deareft friend?, is only bringing 
them to God,* and to glory j and though furviving 
friends may feverely feel the ftroke, and bitterly lament 
the lofs, yet it is the anftver of all their prayers, the 
{um of their defires, and the crowning of their higheil 
expectations. 

Nor mull the child of a fpm long, that never faw the 
light, be accounted .as. corn blalted before it be grown j 
for as God is the firft caufe, fo he is the laft end of all j 
'and the child being defigned immediately for eternity, it 
bad no bufinefs with friends, or in time. Eefides, four 
weeks exigence in the womb, after the foul is put into 
the body, and fcurfcore years crawling on the face of 
the footflcol, bear no difproportion in the eternal world. 
Yea, is not that foul happy, that, juli from its Creator's 
hand, is called to join in the praifes of redeeming, love, 
and into the eternal enjoyment of God ! 

Cel. 14. 178 1. — A firm faith of the eternal enjoyment 
of Gcd fupports under all pieiTures, and fweetens the 
bitteieil afflictions 3 for the fufferer is mortal, and his 

fences 



THE ETERNAL ENJOYMENT OF GOD. 172 



forrows are but for a time ; but his future blifs is both 
unbounded and eternal. Yefterday, with all the grief 
and feelings of an affectionate bufband, I buried a be- 
loved wife, as I had a ftill-born child three weeks be- 
fore j this day, with the joy of a Chriftian, I glance to- 
wards the land of glory, where I know my wife is arri- 
ved, and where I hope fliortly to arrive myfelf. Now, 
if I had no profpect beyond the grave, in what a gloom 
muft I be, both with refpedl to my friend, already dead, 
and myfelf that muft fliortly die ! 

Nov. 4. — O what a dafh has the foul got by fin ! 
hence my delight in things that cannot profit ; hence 
my averfenefs to meditate on heavenly things - y hence 
the carnality of my affections, and my contentment with- 
out communion with God. But when I enter on the 
enjoyment of God, every faculty (hall be enlarged, 
every power renewed, and my foul fliall go out on God 
with the vigour of angels, and the ardour of feraphims. 
Many a time have I fat down to fay fomething of this 
triumphant ftate, and had nothing to fay j fo true is it, 
that " ear hath not heard, eye hath not feen, neither 
have entered into the heart of man, the things which 
God hath prepared for thofe that love him." What an 
infinite blifs mull it be that is prepared by an infinite 
God, whofe bare word created heave 1 and earth, and 
all their glorious contents ! When I enter on the hea- 
venly ftaie, (and this earthly tabernacle I muft fliortly 
quit), I fhall caft round mine eye. and find myfelf in a 
world of w r onders, in an eternity of tranfport and de- 
light. O ! thrice happy they, who are already arrived 
there ! Why, then, lament the death of religious 
friends ? And happy every ore that (hall ever arrive 
there ! It is blifs enough to enter the royal palace, to 
P 2 fland 



2 72 EC ME THOUGHTS OX 

iland in the King's prefence. Kappy 2re thefe tlr 
fervants, thy faints, O Thou greater than Solomon ! 
who Hand continually in . thy prefence, and hear thy 
wifdom, and fee thy glory, and fing thy p-aife ! I am 
like one in a low valley, wandering in a thick fog \ I 
know that thofe that are on the high mountain are 
above the fogs, and fee the fun in his beauty, and the 
heavens in their brightnefs *, but frill darknefs furrounds 
me, and things around me appear to be what they are 
not, vhile diftant objects are not feen to be what they 
really are. But when I am called up to the mountain, 
J fhall alfo fee the Sun in his majefly, and all heaven en- 
lightened by his beams. 

If ever I arrive at heaven, (and where will I enjoy 
thee but there ? for to be without thee through eternity, 
is a thought that would fill me with terror and diftrac- 
tion), I think I mall find myfelf furprifed that I could 
dwell with fuch complacency fo long on the fcotftool, 
and never crying in good earneft, " Come, Lord 
Jefus !" I have no quarrel at my afflictions, they are 
fent to loofe my affections from the things of time 5 O 
that they may not mifs their errand. Jf I only wifhed 
to live to ferve God in my generation, it were well 5 
but if I willi to live for living's fake, to purfue the 
things of time, and enjoy the pleafures of fenfe, then I 
am dead while alive. As the finner never finds reft till 
he come to Chriffc on his throne of grace, fo the faint 
fhouid never find complete reft till he comes to Chrift 
cn his throne of glory. One at my time of life cannot 
have long to live, cannot have much of his tale to tell ; 
but O ! I can tell a pleafant tale, if I can fay, when I 
depart, " Now fhall I ever be v;uh the lord !" 



THE ETERNAL ENJOYMENT OF GOD. 173 



AW. io. -1781. — The fons of fenfuality and vice are 
fo empty in themfelves, and have chofen fuch empty 
fhadows for their portion, that they know not what de- 
vice to fall upon to kill an hour, as they call it ) but the 
faints in glory will find fuch a fulnefs in God as (hall 
employ their eternity. And, O ! how am I to blame, 
that have not my meditations fearting or, this heavenly 
plenitude, in the fweet profpecl of the eternal poiTeilion. 

Nov. 11. — Every thing about the future ftate is alio.' 
miking , but, alas ! I cannot think. Yet one thought'-' 
is raviming, that however long God is enjoyed in the" 
heavenly flate, ftill the eternal enjoyment of him re- 
mains entire j fo that when ages, as numerous as thought" 
can conceive, are pail away, ftill' eternity is the fame 5 
for thefe million? of ages are only fo much time, and 
time can fubtract -nothing from eternity, What would 
the men of the world give to have an efiate, a treafure 9 
out of which they might fpend as much, and as long as 
they pleafe, and yet never be able to impair their eftate, 
their treafure in the lead ? Such a portion is God to 
all his people; Now, fince the eternal enjoyment of 
God is fuch, what mere momentary trifles, are a!! the 
afflictions that can bef.il me in the world, 

Again-, when' I have fpent millions of ages in fe arch- 
ing into the- adorable perfections and fulnefs of XSod, and 
am ravilhedwith the divine glories that mall be revealed 
io me, ftill an frifii ity of perfections and fulnefs remains 
concealed ; ior all finite beings can never find cut ahf 
infinite eifence. God is the ocean at which angels and 
faints may fill their veffels, and ftill he is an overflowing 
ocean. This feems a myllery and a paradox, that, 
though Mil more and more, of God is known, which 



174 



SOME THOUGHTS ON 



will be the happinefs of faints and angels for ever, yet 
to all eternity he will remain infinitely unknown j for 
could he ever be fully known, by faint or angel, he 
would ceafe to be God. But though his infinitude can 
never be fully known, yet there are fuch bright difplays 
and glorious manifestations of his fulnefs and perfections, 
Irs will make all the bleffed inquirers happy above con- 
ception and thought. What divine work is then before 
me, which will both employ and raviih every power of 
my enlarged foul through eternity ! But when I reflect 
cn my prefent purfuits and daily employ, 1 can fcarce 
believe that I have the faith of fuch a glorious futurity, 
of fuch heavenly employment ! 

Nov. 13. — It is a faying among men, <s Familiarity 
breeds contempt j" and no wonder, for the more we 
know one another, the more we fee one another's wants, 
vreakneSes, and defects, or w<orfe ; but fo it fhall not be 
in the heavenly Hate ; for, as we mail grow in cur 
knowledge of God through eternity, fo fhall we rife in 
cur love, and adorations of him for ever. The wicked 
know not Gcd, therefore they neither fear nor love 
him \ the faints below know fomethtng of him, and fo 
fear and love him in part, and lament that they cannot 
do it more and better 5 but the church of the firft-born 
know him in a higher degree, and fo fear and love him 
in a more perfect manner. 

Nov. 15. — What a furpriiing change of company fhall 
an hour of dhTolution make to me ! who, from the fo- 
ciety of poor beggarly creatures, mall enter into an 
auguft anembly of priefts and kings. What a poor ap- 
pearance do the chiefs or kings of fome Indian tribes 
make to the kings of Europe ! but how much poorer an 

appearance 



THE ETERNAL ENJOYMENT OF GOD. 



175 



appearance would the kings of Europe, and of the whole 
world make, compared to this heavenly fplendour ! 

Dec. 1. — Were I carried from my native land, my 
connexions, and my friends, to a country inhabited by 
utter Grangers, of awful appearance and uncommon 
features, of ftrange drefs and unknown tongue, 
though affured that they were all friendly towards me, 
I could not think iryfelf very happy $ but if there'! 
found mine elder brother, exalted to fupreme authority, 
and head over all the inhabitants of that country, 
wearing the fame drefs he did before, the fame features,, 
familiarity, and fweetnefs of countenance, and fpeaking- 
kindly to my very heart, — how would I find my lituation 
bettered, and myfelf extremely happy. Juft fo, this is a 
faint (hadow of the cafe of the faints, when the foul, un- 
cloathed of clay, enters amid ft multitudes of cifembodied 
fpirits, joins an innumerable company of angels, and en- 
ters into the immediate prefence of naked Deity. How 
aftcniming the change ! how folemn the appearance ! 
how awful the ftate ! But as there I (hall find God in 
my own nature, cloathed in that very body that was 
crucified for me, bearing the endearing characters of 
mine elder Brother, High-pried, Hufband, and Head, 
for ever, and acknowledging the relation, and proclaim- 
ing peace for ever from his throne of glory j with what a 
pleafant luftre will all heaven (bine to me ! If the 
thought cf naked Deity, to a human foul, be terrible, 
yet this mult recal tranquillity of mind, that this naked 
Deity is " Immanuel, God with us," God in mine own 
nature, for ever united perfonally to human nature, foul 
and body and even in his glorified ftate, pofTefling, in 
the higheft perfection, all the holy feelings of a kinfman 
'Redeemer, a brother, an hulband, a head, towards his 

ranfomed 



SOME THOUGHTS OX THE 



ranfomed ones, his brethren, his fpoufe, and his mem- 
bers. 

Dec. 1 8. — If thofe who vifit the courts of princes and 
kings, after being introduced to the royal prefence,- 
fhould beg to be indulged with feeing whatever is molt 
noble and entertaining in or about the palace but in- 
stead of being led into their mufeums, or libraries, or 
fhewn their collection of paintings, fhould, in anfwer- to 
their requeft, only have the king daily (hewn to them \ 
even the royal fight would foon difguft their eyes. But 
the fight of the king of glory, is the fum of the happi- 
nefs of the heavenly flate. As is faid, becaufe God 
could fwear by no greater, he fware by himfelf \ fo be- 
caufe he can fhew none'greater, nothing more noble than 
himfelf, he manifefls himfelf in the heavenly world.- 
And this vifion (hall be both affimilating and fatisfying \ 
hence fays the pfalmift, " I fliall behold thy face in righ- 
fceoufnefs, I (hall be fatisfied with thy likenefs when £ 
^awake." 

Feb. 23. 1782. — I cannot tell positively what the enjoy- 
ment of God is ; hut I can fay .negatively , that in the ado- 
rations of the- higher houfe, there is not the leafi; inter- 
ruption, diftraclion, or languor. Their communion is in- 
timate and conftant \ not one moment loft ; not a roving 
eye j not a wandering thought \ not an uneafy moment y 
not an anxious wifh. 

March. 1 6. — 1 have a pleafure in thinking on what I 
cannot think upon : this Teems a paradox. But what 
pjeafure rnuft it yield -me, to think that Lhave a blifs, a 
boundlefs blifs, a permanent good, to be enjoyed through 
eternity, fo vaR, and every way fo wonderful, that I can 
neither find wordsto exprefs it, nor thoughts to compre- 
hend 



THE ETERNAL ENJOYMENT OF GOD. 177 



Lend it. How appoute to the heavenly flate Is the a- 
pofile r s exprefilon, Vvith a little variation : " But we all, 
with open face, beholding the glory of the Lord, are 
eternally changing into the fame image, from glory- 
to glory, to higher and higher degrees of glory, by the 
Spirit of the Lord. 1 ' This will be both the ambition and 
attainment of every glorified faint through eternity. 

April 7. — What grand, what noble work fhall I mort- 
ly enter upon ! To fearch into all the divine perfections 
of a Trinity of perfons will be heavenly work indeed. 
This has employed angels and archangels for fome 
thoufand years, and will employ them through all the 
ages of eternity. And whereas in God there is an in- 
finite number of perfections, though only a few are 
known to us by name, fo every perfection is infinite j 
therefore, when angels and faints have explored thefe a- 
dorable attributes for millions of ages, full there will re- 
main an infinite plenitude to employ their endlefs re« 
fearches through all evermore. How poor to fway a 
fceptre, or divide kingdoms, in compaiifon of this heaven- 
ly work j and yet this honour mall all his faints have, 
even the meaneft of the heirs of glory. O now to begin 
the work of heaven, by meditating much on the divine 
perfections of that infinite Being, whofe eternal enjoy- 
ment fliall be my eternal felicity ! 

April 28. — Every creature, from the angel to the in- 
fect, is pleafed with its exifience; and even felf murder- 
ers do not fo much defirc to deftroy their being, as to 
change their (iate, and better their fltuation, though, as 
to the method of attaining it, they are miferably mif- 
taken ; then how glorious rauft that Being be, whofc 
perfection it is to be felf-exiflent and independent ! In 
one refpect I am lefs than nothing, becaufe in every re- 

fp«a 



1T8 



SOME THOUGHTS ON 



fpect I am wotfe than nothing. To rebel again ft his 
laxv, to difpute his power, to quarrel with his conduct, 
and to have enmity againit God, is, with a witnefs, to be 
worfe than nothing. 

May 1 8. — How will I, how will all the ranfomed af- 
fembly, be filled with wonder at the divine condefcenfion, 
that he who has his being of himfelf mould have a defire 
to the work of his hands ! mould admit thofe whom he 
has brought from nothing, into communion, into familia- 
rity with himfeJf ! 

June 23 — How is a man, who makes an immenfe for- 
tune, admired, extolled, or envied ! And yet this for- 
tune can do nothing but procure him the enjoyment of 
the things that perifh, in common with men of more 
moderate circumftances. But the eternal enjoyment oi 
God is a treafure that tranfcends the arithmetic of arch- 
angels, compared with which the whole creation is but 
as the fmall duft of the balance. Then, if I have the 
hopes of this, what though I fhould be Gripped of all 
tranfitory trifles ! 

July 21. — As in that happy flate there will be an a- 
bundant revelation of the divine perfections, fo there 
will be a correfponding enlargement of the faculties of 
my foul. How vaft my knowledge ! how deep my judge- 
ment ! how holy my will ! how fpiritual my affeclions ! 
how ardent my love ! how bright my vifion ! and how 
full my fruition of God ! 

Aug. 11.— -God is fuch a portion, and the eternal en- 
joyment of him is fuch a felicity, that even to be without 
him ismifery beyond defcription, How miferable, then, 
are they in the extreme, and beyond all extreme, who 
rot only are without him for their portion, fhall be ba- 
nifhed from his prefence, and deprived of his enjoyment * 

bat 



THE ETERNAL ENJOYMENT OF GOD. 



17$ 



but mall have him for their Almighty adverfary, their 
inexorable avenger, and their eternal foe ! 

Sept. 8. — When Mofes had but forty days more than 
ordinary communion with God, an heavenly beauty was 
fpiead over his countenance, fo that the Hdn of his face 
fhone, and (hone fo bright that the children of Ifrael were 
afraid to look cn him. Hence I infer, that when I am ad- 
mitted into more immediate communion, into the cloud- 
lefs vifion, and full fruition of God within the vail, not for 
forty days, not for forty years, but for eternity ; my 
whole foul, every grace, every faculty, (hail mine with 
heavenly luflre, and majeltic beauty 1 for then I mall be 
like him, becaufe I fhall fee him as he is. 

The more I know of God, the more I will love 
him ) and the mere I love him, the liker to him (hall 
I be } and in this mail confiit the eternal enjoyment of 
God„ 

Sept. 22. — Among men it is great honour to fee thefo- 
vereign ; hence the leven princes of Perfia are faid to fee the 
king's face, and to fit the firft in the kingdom. How no- 
ble, then, to fee the King of glory ! This vifion is not 
only the mofx glorious and auguft, but has one virtue, 
which all other f ghts fall fhort of, that it pourtrays the 
divine likenefs on every bleffed beholder. 

Oct. 2"j — Here the wonders of nature, and of art, are 
much admired by the wifeil of men \ but what a world 
of wonders (hall I enter into after de«th ! With 
raftiiled foul I fl ail admire the wonders cf redemption, 
the wonders cf -incarnation., the myfrery of the perfonal 
union, the wonders of the eifential union ; in a word, all 
the wendtrs cf eternity ! 

Ncv. 23. — Seme liberal and royal perfenfges have 

Le Mewed 



\ 



ISO 



SOME THOUGHTS 0>T 



beftowed great gifts on their favourites and friends, but 
none ever gave himfelf } yet God gives his Son, his felf : 
*' I am thy exceeding great reward " The Lord 
is my portion, faith my foul j" what have I on 
earth, " whom have I in heaven, but thee ?" In the 
eternal enjoyment of God, then every adorable perfection, 
every divine attribute mall extend mine inheritance, 
and heighten my blifs. I mall partake of the divine na- 
ture, or be made a partaker of his holinefs ; I mall mine 
in his glory j and by his power mail be ftrengthened in 
the inner man to fupport under an exceeding and eternal 
weight of glory. His eternity mail be the charter of 
mine everlafting felicity ; his wifdom (hall make my 
face mine in the heavenly affembly ; his juftice, that jus- 
tifies the finner that believes in Jefus, (hall be the bur- 
den of my rapturous fong, and on his goodnefs and truth 
(hall all my ravifned powers of mind feaft for ever. 
How poor, compared to this, to be heir of the univerfe, 
or lord of creation ! to claim the cattle of ten thoufand 
plain?, or the fowls of every mountain ! In the faith of 
this divine plenitude, well may the heirs of God fmile 
at a bad feafon, and a frofted crop. 

Nov. 24. — Such pomp, fuch fplendour, fuch majef- 
fcy, is to be ieen in the court of an earthly king, that a 
poor peafant would be abafhed to appear there, or en- 
ter the palace. What, then, mull the court, the pa- 
Lace be of the king of faints, the king of heaven, the 
king of glory, the king eternal, invifible, immortal ! 
And how thall a poor worm enter there, where an- 
gels cover their faces with their wings ! 

Feb. 2. 17S3. — How melancholy is it that one at 
my time 0: life mould have no brighter views, no better 
2 uptakings 



THE ETERNAL ENJOYMENT OF GOD. 181 



uptakings of the heavenly ftate ! But no fcience can 
affift me here \ hiftory knows nothing of the reign of 
Chrift and his faints, of the golden age of glory ; geo- 
graphy cannot defcribe the new earth, nor aftronomy 
the new heavens, wherein dwelleth righteoufnefs 5 and 
philofophy foars not to fpiritual things. This happy ft ate 
is the objecl: of nothing but faith ; and let my faith con- 
cerning it foar as high, and fly as wide as poilible, ftill it 
will fall fo vaftly ftiort of the heavenly blifs, that when I 
arrive there, I mall cry out, " Eye never faw, ear never 
heard, and the heart of man never conceived aright of 
the heavenly glory." What wonders rife around me ! 
what glories blaze before me ! what myfteries open in 
my view ! 

May 10. 1783. — Since a blifs fo vaft, a glory fo di- 
vine, pleafures fo refined, and employment fo raviftiing, 
await for me, how ftiould my immortal foul improve, 
ripen, and expand, in view of the eternal enjoyment of 
God I O how mocking to fee a deathlefs foul drenched 
in the cares of this life, intoxicated with the pleafures of 
fenfe, and eagerly engaged in the purfuit of created 
things, Ihrivelled and dried up with vanity and fin, to 
a Ikeleton, a fhadow ! We all know what a ghaftly ap- 
pearance a Ikeleton makes, though it is only the bones 
of our once admired, beloved, and pampered bodies } 
but the Ikeleton of a foul (may I ufe the expreflion ?) 
is vaftly more mocking, where there is nothing but 
ftench and corruption 5 and, inftead of the beautiful fea- 
tures of the new creature, nothing but the frightful 
figure of the old man j inftead of the lineaments of holi- 
■nefs, ths portraiture of fin j and, in place of the divine 
image of God, the curfed likenefs of the devil* Now, 

at 



182 



SOME THOUGHTS ON 



at the hour of death, how fliall fuch a foul enter among 
(i the fpirits of juit men made perfect," among fpotlefs 
angels, join in the fongs of the general afTembly, and 
enter on the work of the heavenly nations ? And, 
alas ! is not this too much mine own character, while 
fo unlawfully taken up about the lawful affairs of 
life? 

June 29. 1783. — Though I neither know the em- 
ployment nor the blifs of pious departed fouls j yet, if 
ever this foul felt delight in meditating on redeem- 
ing love, on the divine perfections, on his matchlefs 
goodnefs, and adorable greatnefs, O what delight mall I 
find in the divine prefence, amidft the emanations of his 
glories, and bright difplay of his adorable perfections ! 
And in the world of fpirits, my difembcdied fpirit (hall 
find no difficulty in converfing with God 

Sept. 21. 1783. — The eternal enjoyment of God is 
fuch a folid felicity, fuch a foul-raviming blifs, an en- 
joyment that fo fatisfies all the expanding, immortal 
powers of the mind, and fuch an exceeding and eternal 
weight of glory, that I am furprifed that every expectant 
thereof is not all impatience, and does not wifh to fly 
into the immediate and full pofieffion thereof! Has the 
pofiefTion of an earthly kingdom fhone with fuch en- 
chanting charms in the eyes of fome young precipitate 
princes, that they have attempted to murder or de- 
throne their lawful fovereign and father, that they 
might come immediately to the crown ; and fhall the 
gratifications of the Dealt, to eat and dr'mh, or the mean 
employment of flaves, to tug and toil about created things, 
be they crowns or kingdoms, make me prefer the 
earthly to the heavenly ftate ? To ferve God in the 

leaft 



THE ETERNAL ENJOYMENT OF GOD. 183 



leaft below, and to fubmit to his fovereign pleafure, 
this only mall make me continue a willing exile from his 
throne for a while ; and with what patience may I wait 
all my appointed time till my change come, fmce no- 
thing (not even fin and hell) (hall difappoint me of my 
heavenly blifs ! I only plead, while encamped in the 
wildernefs, that the cloud of his prefence may cover me, 
and the light of his countenance thine upon me. 

AW. 22. — What auguft majeity and heavenly gran- 
deur belong to that glorious Being, who humbles him- 
feif to behold the things that are m heaven ) not the 
pearly walks of angels, or the fapphire- thrones of fera- 
phims, but the angels and the feraphims themfelves, 
thofe pure intelligences, thofe fpotlefs fpirits ! What 
language, then, can exprefs, what heart conceive, this 
amazing ftretch of divine condefcenfion, that he fhould 
take, not only the potfherds, the offscourings of the 
earth, but the heirs of woe, the children of wrath, the 
fcum of hell, into his covenant and family, and at lad 
bring them to the courts of his prefence, to the throne 
of his glory, and admit them to the neareft fellowfhip, 
and the mofl intimate communion with himfelf for 
ever ! Should archangels afTociate with infects, no won- 
der this, it is but creature and creature ftill \ but for 
the Creator of all things to have delight in the work 
of his hands, and fhew-favour to the rebels of his throne, 
is kindnefs that mutt How from heaven, is love worthy 
of a God! I think the happy fubjects will find an in- 
effable delight in viewing and wondering at his con- 
defcenfion and their own felicity, through an endlefs 
evermore ! - 

March 7. 1784.-— Nothing but ignorance, grofs igno- 
Q^2 ranee 



IS4 



SOME THOUGHTS ON 



ranee of the eternal enjoyment of Gcd, prevents me 
horn ardently panting after it } for, had I but one tajte 
of that heavenly bli's, all created excellencies would 
fade in mine eye j and even grim death would be wel- 
come to carry me thither. O happy day ! when I Ihsll 
be full of heaven and all holinefs ; no mere the company 
of two armies within me ; no. more evil prefent with me 
when I would do good j not an idle moment, not an 
impertinent thought 5 no tempter without, and no fin 
within ) no forrcw in my mind, and no paufe in my 
fong. 

How raviihing sraft the eternal enjoyment of God be 
to elecl angels and ranfomed men, when they confider, 
that of each clafs there are fellow- creatures lying in 
utter darknefs, in inconceivable anguifh, and ineffable 
torments, and that only :ich grace and fovereign love 
made the diftinclion ! While God is to the one a father, 
a friend, a comforter, he is to the other a judge, an ene- 
my, a tormentor. The unhappy wretches are banifhed 
from his blifsful prefence, and the glory of his power for 
ever, and howl through an eternal night j while the 
heirs of heaven are for ever with the Lord, poiTefTmg all 
his divine plenitude, beholding his glories, and adoring 
Lis greatr.ef?, and finging the fweeteft hofannas through 
ever-afiing day. 

March 17. — If philofophers and mathematicians have 
been fo delighted with fearching into nature and the 
febnees; and if, on fome frelh difcoveries, they have, 
with a kind of tranfport, cried out, / have founds 
I have found, — then with what rapture fliall faints 
and angels fearch into the divine perfections through 
eternity ! 

June 



THE ETERNAL ENJOYMENT OF GOD. 



135 



June ic, — When blefled with ftrorig expectation, 
lively faith, and fweet affurance of the eternal enjoy- 
ment of God, 1 wonder that I am not all impatience to 
be gone y that I have not a defire to be diflblved, and 
to be with Cbrift, which is far, which is infinitely better 
than any other ft ate I can be in. And herein I com- 
pare rnyielf to a young prince, born and brought up in a 
foreign country, who, though he has been well informed, 
and fully believes the greatnefs of his father's kingdom, 
the grandeur of his court, and the glory of his reign ; 
yet mch are the enchantments of the place where he 
lives, and fuch the endearments of the perfons among 
whom he has been brought up, and fuch his connections » 
with them, that he is content to fojourn Hill there, and 
has few longings for his father's houfe ; but whenever ' 
called home, how will he rife fuperior to all his former 
connections, be aflonithed at his indifference, condemn 
his mean fpirit, and blefs the change of his condition * 
for ever. • 

July 13.— Such is my carnality, that a tender-heart- 
ed Saviour mult remove it wholly at death, and give 
me to relifli fpiritual things, elfe the eternal enjoy- 
ment of God ''would not be heaven to me ! 

July 29. — How T great, how inconceivably great, muft 
that God be whom I fhall eternally enjoy ! for, fuppofe 
my foul, when loofed from clay, to fiy fwift as a feraph, 
or quick as thought, in a ftraight line, for millions of 
ages, {till I fftould find myfelf in the centre of Deitv, 
with an awful infinity ftrctching beyond me. Thus, his 
eternity and infinity are correfpondent 5 for when mil- 
lions 01 ages are pafled away, I am no nearer the period 
of an unb.e^un, an endkis evermore, than at my outfet j 
0,3 and 



ISo 



SOME THOUGHTS ON 



and when I have journeyed for innumerable ages, 
through the expanfe of effence, I am no nearer the 
limits of an uncreated infinite exiftence than at firft. 
What a fountain, what an ocean of felicity rcuft he then 
be to holy angels, and the redeemed from among men ! 
and why do not my meditations feaft on his perfections 
every day ? 

Aug. 31. — Though the pomp of a Roman Emperor, 
the grandeur of the great Mogul, the magnificence of 
a Sultan, a Sophi, or a Czar, and the glory of all in- 
ferior crowned heads, were fummed up in one, and be- 
dewed on me for ages, yet one moment's enjoyment of 
God would overbalance all \ for, amidit all this feeming 
felicity, the foul might be filled with anguilh and wee ; 
but in thy prefence there is fulr.efs of fpiritual joy - ? and 
at thy right-hand are pleafures that ravifh every power 
of the foul for ever. Then, if I be an heir of God, an 
expectant of glory, am I not happier than the kings of 
any land ? And the dawning of this day of glory is not 
far away. 

Sept. 18. — There is a difeafe that feizes on feme 
people, called lownefs of fpirits, or melancholy, which 
inflicts on them fuch infulferable anguifh as renders 
them extremely miferable, fo intolerably wretched, that 
the poor fuffere.rs, miftaking the method of cure, take 
away their own life, to efcape from their mental 
dii^refs. If fuch a tumult and agonizing difquiet can be 
caft into the foul in this life, what rauft be poured into- 
the damned for ever I But, on the other hand, there is 
a fereniry, a mental calm, a peace of mind, (aiifing from 
a. fenfe of pardoned fin, and reconciliation to God), fo 
aobie and divine, that it is called the peace of God, and 

fail 



THE ETERNAL ENJOYMENT OF GOB. 



187 



faid to pafs underftanding, bellowed on the faints in this 
life, and which fupports them under all preffures, and 
makes them joyful in the midft of all difafters. But, 
O ! what mult that ferenity, peace, delight, and ecftafy 
be, which the faints mall then enjoy in the eternal en- 
joyment of God ! 

Oct. ii. — As God is infinitely greater than all his 
creatures, fo the enjoyment of God muft be a blifs in- 
finitely fuperior to the enjoyment of all created good. 
He is the fir ft: and the laft, the author of being and 
life j he is the King eternal, the fountain of all honour, 
and he is God over all, blefied for ever, the giver of all 
good. Now, for life and health, for honour and great- 
nefs, for felicity and blifs, is the eager purfuit of all 
mankind j but what life is like the life of glory ! what 
honour like the honour that cometh from God ! and 
what felicity like the heavenly felicity ? 

Dec. 19. — -What a blifs muft the eternal enjoyment 
-ef God be ! What a ravifhing fight to fee God within 
the vail ! What a fong, the fong of Mofes and the 
Lamb ! What an auguft affembly, the general affembly 
and church of the firft-born ! What rapturous work, to 
hold communion with God in glory ! What pleafant 
employ, to praife Jehovah and the Lamb, without inter- 
ruption, and without end ! 

Jan. 23. 1785. — With what holy aftonifnment, and 
heavenly joy, fhall my foul be filled, to find myfelf pof- 
feffed of the divine plenitude ! and all the perfections of 
a three-one God engaged in making me bleffed ! I mail 
alfo be greatly furprifed, that the profpeel: and expecta- 
tion of fuch a felicity did not wholly fupprefs my lbrrow, 
dry my tears, and fwallow up my too great folicitude 
about created things. 

0 



183 



SOME THOUGHTS ON 



O what good I get by looking forward to the eternal 
enjoyment of God I For while my daily loftes, from va- 
rious hands, are fo many, that I think I mall foon become 
bankrupt my Pelf, or at lead, that by the time I have 
balanced with the world, I mall have but a fmall re- 
version to leave to my pofterity, yet I am as compofed 
in mind, and as ferene in foul, as if I were amafiing 
great riches. I brought nothing wiih me into the 
world j I can carry nothing out of it 5 fo, in the 
mean time, if I have food and raiment, I am there- 
with content \ and I commit my pofterity to Provi- 
dence ; nor would I with a better bank than the di- 
vine Providence, nor a better curator than Him who 
is pleafed to be calied <4 the Father of the father- 
lefs." 

April 4. — Suppofe a philofopher had it in his power; 
mounted in an aerial chariot, to fly, fwift as thought, 
from planet to planet, examine every comet, and con- 
tinue his excurfions to the fixed ftars ; and fuppofe him 
to find, according to his former opinion, every- fixed 
ftar a flaming fun to a planetary fyftem, how would 
his breaft fwell with delight at his growing knowledge 1 
and with what contempt would he look down on the 
grand monarchs of this globe, making the tour through 
their extenfive dominions, or fending their fleets and 
armies to the ends of the earth, comparing them to 
ants running hither and thither on an ant-hill ! Well, 
then, on my tiiffolution I (hall enter on work as much 
fuperior to this philofopher's, as God is mere excellent 
than all his works. 

Since at lafl I mall be admitted into fuch glorious 
fociety, raviihed with fuch facred enjoyment, and en- 
gaged 



THE ETERNAL ENJOYMENT OF GOD. 189 



gaged in fuch heavenly employment, as fearching all 
the perfections of God, no matter how mean and con- 
temptible, how miferable and afflicted I be while be- 
low. 

June 5. — I confefs, I cannot conceive how my foul 
fhall enjoy God in heaven ; but there ihall be a fweet 
intercourfe, and a divine communion between God and 
my foul. He will lay open the plan of redeeming love, 
with which my foul mall be ravifhed for ever j he will 
fhine in all his dazzling perfections, and my ravifhed 
foul ill all eternally adore ; he will enrich me with every 
bltfnng, and beftaw on me all his communicable good- 
nefs, and my warmeft love mall pour on him through 
all ages. But in vain do I dream of the eternal en- 
joyment of God, unlefs I begin to enjoy God in time* I 
muft have communion with him now, both in his ordi- 
nances and providences, if I expect to have communion 
with him in glory. 

Sept. 25. — When I find my love to God fo languid, 
my defires after the eternal enjoyment of God fo dull, 
and my joy in profpecr. of heavenly blifs fo dead, I am 
apt to queftion if I can be an heir of Gcd, an expectant 
of glory , but I muft not build on frames of heait, or a 
Chi iit within me, but on Chrilt in the word, who is the 
fame yefterday, to-day, and for ever. I muft alfo con- 
fider, that I am in time, not in eternity, in the militant, 
not in the triumphant Irate. But as foon as I am difenea- 
ged from clay, every grace ftiajl put on perfection, and 
my foul be all activity and love ; and therefore I now 
rejoice in hope of the glory of God, whofe feng is with 
me by night, and faith's bright profpect of the eternal 
day of glory may well turn the (hadows of the night into 
morning. 

Jan, 



190 



SOME THOUGHTS ON 



Jan. 21. i^36.— In created things poffefiion falls fas' 
fhort of expectation. We fow much, but reap little } 
but the eternal enjoyment of God will infinitely exceed 
all my expectations, and my expectations are very 
great. O that plenitude of bills ! that fulnefs of joy, 
that is in thy preience ! thofe rivers of pleafures that 
flow at thy right-hand for ever ! It is rny daily prayer, 
then, and tabled requeft, not only that my neareft 
friends, but that thoufands and ten thoufands of 
my fellow- creatures, may eternally enjoy this' infinite 
good. 

May 5,- — When I look through the world, do I not 
fee ambition more or lefs in the breaft of all, the faint 
not excepted j but here is a divine ambition which 
Heaven himfeif allows, commands, applauds-, — an ar- 
dent defire to be like God, and eternally to enjoy him, 
which is the higheft ot all attainments, the richeft 
of all treafures, and the beft of all bleflings. In a 
word, I may be greedy on the bounty of God, (no 
benefactor like him), and afk heaven and glory for 
my wife and children, for my friends and relations, 
and for millions of immortal fouls, as wtll as for 
myfelf. 

May 27.- — What 'a rich feaft will the eternal enjoy- 
ment of Gcd be, when the fpiritual appetite is whetted 
fcr the heavenly banquet ! Here, my powers of mind 
are cramped and contracted, or vitiated and corrupted j 
hence lit tie or no defire for uninterrupted communion 
with God j but in the heavenly it ate, when every 
power (hall be purified, and every grace perfected, how 
mall my foul be fatiated with the divine goodnefs for ever ! 
Would not our friends be accounted mad, that would 

bewail, 



THE ETERNAL ENJOYMENT OF GOD. Wl 



fcewail, bitterly bewail, our becoming heir to a great 
eflate, and going to take pofFefiion thereof? Why fo 
much forrow, then, when a faint is taken home to God 
and to glory ? 

08. 15. — How are we furprifed at the change that 
takes place in the circumflances of fome ; when a poor 
man grows rich, or a mean perfon becomes great ! but 
no change is like that of the faints at death. Now men, 
and, alas ! dinners, are my daily companions j but then 
I (hall affociate with the fpirits of juft men made per- 
fect, and all the angels of light. Now I have anxious 
concern and corroding care about the tiifles of time j 
but then I fhall be only taken up with heavenly and in- 
vifible realities. Now I am feeble and infirm, and 
tottering on the very brink of the grave 5 but then 
(hall I put on immortal vigour, 2nd eternal youth. 
Now, in the courts of his grace, it is but a fmall 
portion that I know of God \ but in the courts of his 
glory I. (hail fee him as he is, and be fatisfied with his 
likenefs. 

Jan. 14. — Well may the eternal enjoyment of God 
be called a triumphant (late, while the life of the faint 
here is truly militant, always befet, often buffeted with 
foes. I wrefile not only with principalities and powers, 
with the rulers of the darknefsof this world, but againft 
my wicked, wandering heart j and to have every faculty 
filled with a fenfe of divine love, every power of mind 
going out unweariedly on God, will be a heavenly tri- 
umph indeed ; and if I {hall walk in the glorious liberty 
of the fons of God hereafter, how melancholy to crawl 
like a Have now ! 

08. 2J. — -The child of God. the candidate for glory, 

has 



192 



SOME THOUGHTS ON 



has Tome melancholy moments, when, in the decline of 
life, and growing frailty, he muft morten his religious 
exercifes, and give over his devotions. But O how my 
foul rejoices in the eternal enjoyment of God ! I fhall 
not reft day or night there, yet never be weary. Active 
and vigorous, I mall praife like the angels of God. 
Not a wandering thought to perplex me, not the leaft 
fin to pain me, and Satan (hall never more harafs me j 
the length of the heavenly Sabbath (hall not caft me 
into {lumbers. O happy immortality ! O triumphant 
it ate ! 

Nov. 4. — What can I expect in my pilgrimage hea- 
venward, but clouds and darknefs, ftorms and tempefts, 
hurricanes and thunders ? But the day when I am ad- 
mitted into heaven mail break on me with fuch a blaze 
of glory as fhall fcatter all. 

Dec. 1 j- — What pain muft a poor faint have, when 
his neareft friends live not fo near God as he would: 
wifh, when his houfe is not so with God as he could de- 
fire to fee it, when his own heart is not so heavenly as 
he would afpire at ! Well, whatever he may feel in the 
mean time, yet the moment he is admitted to the eter- 
nal enjoyment of God, every pang of grief is forgotten, 
every tear is wiped away, every growing reflection is 
fuperfeded by divine confolation, and all mental tu- 
mult is fucceeded by an eternal calm, and the whole 
foul filled with divine ecftafy and facred delight, 
ftreaming through every power of foul for ever and 
ever. 

June 14. 1788. — How fhcrt is my whole life below ! 
but how long is the eternity of glory ! The one, in all 
its various fcenes of trouble, is fo foon over, never to 

return, 



THE ETERNAL ENJOYMENT OF GOD. 193 



return, that it fearce ceferves a thought ; the other, in 
its boundlefs blifs and endlefs duration, tranfcends every 
thought. O what a fool am I, then, to difquiet myfelf 
for pafling fhadows, when the eternal enjoyment of 
God approaches fo foon ! 

June 1 6.— " What are you doing ?" was allied at ore 
much in trouble of mind. " I am," replied he, " juft 
lying looking into hell." O that I, on the other hand, 
may be able to fay, I am -juft looking into heaven, me- 
ditating on the eternal enjoyment of God, and refrefhed 
with the fvreet forethoughts of the heavenly blifs ! 
What will my furprife be, when I find myfelf made per- 
fect in holinefs, freed from every fin, my wandering 
heart at endlefs reft in God, above the reach of tempta- 
tion, and the attacks' of Satan ! 

July 12. — It is certainly blame-worthy in an heir of 
God, in an expectant -of glory, to perplex his mind with, 
the difficulties of a few days ; and what is cur whole 
lime on earth but a few days ? When I look v at the 
troubles of time and the joys of eternity, the nrft 
are like the atoms in the fun-beam, fmall, light, in- 
ilgnificant, and fearce vifible ; the other are like the 
meridian blaze, bright and full of beauty, filling the 
whole heaven, and firetching beyond the reach of mine 
eager eye ! 

Should it not ravifh me to think, that in a few 
years, perhaps in a few months, I (hall mingle with the- 
fpirits of juft men made perfect, and with holy angels 
around the throne, freed from the feeds of fin, and from 
all earthly folicitude and care ? I have now near friends, 
who fit very near my heart, and I wifli the falvation of 
their fojjls to fit neareft of all ; but it is not the pre- 

R fence 



194' 



SOME THOUGHTS 0>T 



fence of an earthly relation, but the grace of God, that 
can make them pious j and I leave my molt earned 
prayers before his throne, that they may be his in the 
day when he makes up his jewels. He can call them to 
his kingdom of grace, after that I am called to his king- 
dom of glory. 

May io. 1789. — Human life is fo brittle at beft, and 
£ am fo far advanced in life, that every time I put 
pen to paper, I mould expect it may be the laft. I 
was inftrucled to think fo a few days ago, when fud- 
cknly t.-.ken fo ill, that I thought it might end in 
death \ and now, though much recovered, yet I am 
ne.grer to my latter end than ever. Then with my 
lajl words (for it may not be in my power to fpeak 

word at my laft) I would recommend religion to 
my fellow-creatures. Peace of conference, arifing from 
peace with God through Chrift Jefus, fupports under 
the crclfes, and fweetens the afflictions of time, and 
defpoils the king of terrors of his fling. This, to an 
immortal foul, at the hour of death, will be account- 
ed an ineftimable blefiing, while crowns and king- 
doms will be rejected with difdain. But when the 
foul is, as it were, half out of the body, and faith in 
full affluence, looking within the vail, what a world 
of wonders opens on the mind, now panting for God, 
with an ardour and intenfenefs never known before! 
I fay net, with what a fioical, but with what a Chri- 
ftiaa niditierence, does the man c^nit with all created 
things, his friends, theneareft and de a reft not except- 
ed. The more God fills the foul, the lefs room 
veill the creature find there ; and when God fills the 
whole foul,, die- creature will find no room at all.) 

and 



THE ETERNAL ENJOYMENT OF GOD. 195 



and then the foul, loofed from clay, will foar to the 
eternal enjoyment of God, which will be found to 
furpafs,. infinitely to furpafs, every defcription, and 
every, thought that ever entered into the heart of 
man. 

*dug. 14.— Often in the family of a faint, yea, in 
the heart of a faint, there is fuch out-breakings of 
corruption and fin, that he is weary of his life, and 
snakes his . complaint to God ; but in the heavenly 
family there is not one finner, nor the lead remains 
of fin in any heart there. The profpec~t of this happy 
Hate may comfort againft grief on every fide. 

May 16. — "What a wonderful day, will that be, when 
I am admitted into the ft ate of glory ! What a fud- 
den, wh^t a fweet tranfition from time to eternity! 
from a body of fin and death, to perfect holinefs and 
complete felicity ! from the wranglings and miftaken 
views of fellow- faints, to the fweet concord and har- 
mony of heaven \ 

May 22. — In heaven only (hall I have proper views 
of fin, and my defperate fituation by nature, while I 
have enlarged views of the holinefs of God, and the 
perfection of his divine law 5 and thence fhall arife 
rapturous and expanded thoughts of redeeming love, 
and everlafting admiration of the glorious Redeemer, 
God in our nature, God on our fide, God fuffering 
on our behalf, and in cur flead. Here I am groping 
in the dark, and get but a peep at the wonders of 
falvation ; hence, O for fhame ! it is treated by me 
as a common fubject ; but in the ftate of biifs, I 
mall read all thefe unfearchable myfieries in the light 
of heaven, in the noon-d-ay blaze of divine glory. 3 
R 2 and 



196 



SOME THOUGHTS ON 



and hence, O happy change ! with all the ardour of 
a ranfomed finner, with all the elevation of thought, 
and vehemence cf delight, 1 (hall for ever feaft my 
foul in fearching into, and meditating upon this rich 
cifplay of the manifold xvifdom of God ! 

dug* 15. — It would be impoffible for the heir-ap- 
psrent cf a great eft ate, a dukedom, or a crown, 
not to lock forward with heart-felt fatisfaction to the 
period cf aclual polieliion, by his father's will 5 and 
the nearer that period approached, the greater his 
pleafure, and the oftener would it be in his mind. 
Why, then, is not the eternal enjoyment of God 
oftener in my meditations, and pouring heavenly joy 
through every power of foul ? O for ihame ! that an 
heir of heaven, an expectant of glory, mould be fo 
wallowed up of earthly concerns, and periming 
things. 

Sept. 26.— What can be a more pleafant profpecl, 
than for a perfon, far advanced in year?, to look from 
the brink of the grave on which he Hands, towards 
an heaven of unconceivable glory, an eternity of un- 
interrupted communion with God, in the full afTurance, 
that immediately cn his dilTolution he (hall arrive 
there j and to look back with pleafure, gratitude, and 
praife, cn all the kind providences of three-fccre year's \ 
and with ftrong faith, to commit his family to the 
fame nevef-failing Friend, that fed and defended him 
all his life leng ! Such a foul has in a manner begun 
heaven on earth. 

Dec, 12. — How is the grandeur of nobles, and the 
royalty of crowned heads, envied by the human race ! 
but what is it but a fiafli of lightning, or a blaze of 

crackling 



THE ETERNAL ENJOYMENT OF GOD, 197 



crackling thorns ? Though there were nothing to em- 
bitter their ftate, yet the fhort duration of their feli- 
city renders it not worth an earnelt wifh, or cordial 
afpiration, when compared with the eternal enjoyment 
of God. For, let arithmetical calculation be put to 
its utmofl ftretch, let conception and thought be ex- 
fended as far as pofiible, ftill the enjoyment of God 
is beyond a,ll Gfrlc&; alien,, all conception and thought. 



HEAVEN 



HEAVEN AND HELL ; 

OR, A 

TWO-FOLD VIEW 

OF THE 

FUTURE STATE. 



HEAVEN AND HELL ; 

OR, A 

TWO-FOLD VIEW 

OF THE 

JFUTUJEJE STATE. 



N othing concerns mankind more than to prepare for 
death, and improve for eternity 5 for we muft all meet 
with the one, and be fwallowed up of the other. But fo 
feldom do we look forward, and fo dim are our views, 
and fo dark our conceptions of a future Hate, that we 
are culpably unacquainted with the Vvorld of fpirits, 
though fome of us continually do, as all of us mufh foon, 
mingle with the invifible multitude. 

What I intend by the following thoughts, then, is to 
exhibit to myfelf and others, a fcripture-view of a future 
ftate, whither every fon of man rauft arrive, and where, 
-w 7 hen arrived, he muft remain for ever. 

To look around into the rational vWorld, one would 
be tempted to think, that the far greater part. 
'• / x of 



202 HEAVEN AND HELL. 

of men expeded never to leave this terreflrial globe*, 
at leaft to travel no farther than the grave, as all their 
care terminates on this fide of it ; but pra&cal, as well, 
as fpeculative Sadducees, to their terror and furprife, 
(ball find, that their fpirits muft dwell in a world of. 
fpirits fcr ever. 
m Indee d 5 the confent of all nations, as well as revela- 
tion, has confirmed the doftrine of a future ftate, and 
the immortality of the foul ; but how grofs and abfurd 
the views of fome of them were, every one knows. 
Yea, notwithstanding the divine account of it in fcrip- 
ture, yet, on account of our ignorance, we mall find that 
feveral things about a future state will nonplus our in- 
quiry, and confound our conceptions. Let us, however, 
in the light of the word, view fome of thofe things 
which we may underftand 5 and what we do no.t under- 
Hand, we mall filently admire. 

A future ftate is of the moil univerfal concern to ait 
men, as all men at laft will be fixed in it. Here king? 
and fubjech, princes and .people, rich and poor, old and 
young, in a word, Adam and his every fon, meet, mix, 
and are no more diftinguifhed. How ftrange, then, thafc 
we mould fo itrive for state on the threlhold of death* 
and contend fo for precedence at the door of our eternal 
dome, yet care not whether cur laft, our everlafting 
habitation, be a dungeon or a palace ! In this I reprove 
myfelf, in this I reprove thoufands, in this I reprove 
almoft the whole world. If a late calculation holds, 
that throughout the whole earth fe verity thoufand die 
every day/ furely by this time inconceivably numerous 
are the inhabitants of the world of fpirits ; and a few 
Devolving funs, whether we believe it or not, mall add 
us to the number, 

What 



HEAVEN AND HELL. '20$ 

What I intend to fay muft fall into two branches ; 
for though all men die, and fo enter into the world of 
Spirits, yet, according to their ftate, they are either car- 
ried to heaven, or condemned to hell. Therefore, at 
one view, in two columns, we mall glance the eternal 
ftate of all men. While the whole world divides itfelf 
before me into two bodies, the juft and the unjult, the 
bleifed and the miferable, I (hall fpeak of each fociety 
with refpedt to their places of abode, their perfons, their 
companions, their employments, and their beatitudes 
or torments. But with what folemn awe mould I 
write, and with what folemn awe ■■fhouldft thou read 5 
•fince, O reader ! in a little our personal, our eternal ex- 
perience mall correct any miftake in the defcription. 

There are fome characters of this ftate common 
both to the good and the bad, which I mall briefly 
name. 

1. This is the final (late of both. The Saviour is no 
more preached ; but the myftery of God is fmimed. 
Time is no more 5 a thou fan d worlds cannot buy oiae 
moment of time, of which, without the leaft remorfe, we 
have fquandered hours, days, months, yea, years away. 
Golden opportunities are for ever loft, and as the tree 
falls, fo muft it lie for ever : " He that is holy jfhall be 
holy ftill, and he that is filthy (ball be filthy ftill." 

2. The fubjefts of glory and of wrath are angels and 
.men. The holy angels, who were miniftering fpirits to 
the heirs of falvation, now mingle with them in the 
raviihing anthems, and loud hallelujahs of the general 
affembly and church of the firft-born and the fpirits of 
darknefs, that tempted thoughtlefs finners, and beguiled 
unliable fbuls ; are difpatched together to dwell in ever- 

lafting 



204, 



HEAVEN AND HELL. 



lading burnings, and yell in the anguiih of confummate 
defpair. 

3. This £ate in both has a refpe& to time. Thofe 
unhappy angels that, in the beginning of time, kept net 
their flrft eltate, but left their own habitations, and 
through the whole extent of time, have drawn and 
driven the fons of men into wickednefs, (hall be puniflied 
accordingly at the judgement of the great day ; while 
the angels of light, who were confirmed by God, and 
have, with chearful alacrity, been the fervants of God 
and his people, through the whole conduct of provi- 
dence, and work of redemption, fhall, at the day of 
judgement, and through eternity, partake of that higher 
degree of glory and reft, which (hall be the portion of 
all the inhabitants of heaven. Again, the men that in. 
time " fowed to the Spirit, fhall of the Spirit reap life 
everlafting : while thofe that lowed to the rjefli, fhall cf 
the flefh reap corruption." 

4. God is not only prefent in both fiates, but he is 
all in all to both 5 but like the cloud of old, while he 
darts beams of heavenly light on the one, he pours eter- 
nal night on the other. Thus he is the foul of the 
joys of paradife, and the ftrength of the infernal pangs. 
His love fupplies the rivers of pleafure that pour at his 
right-hand ; but his wrath, like a rlream of brimftcne, 
kindles Tophet for the damned. In a word, God, in 
all his divine excellencies, in all his adorable attributes-, 
is the portion of the bleflcd ; but in the egrefs of all his 
infinite perfections, he is the enemy of the wicked. 
Heaven would not pleafe without his blifsful prefence, 
and flames would not pain but for the fenfe of his dif- 
pieafure. 

1 j. it 



HEAVEN AND HELL. 



205 



5, It is the eternal ftate of both > not only the final 
or laft, but the fixed and everlafting ftate of angels and 
men. Though fome have dreamed, that at fome future 
date the prifon-doors of hell itfelf (hall be caft open, 
and all the agonized fufferers raifed to the realms of 
blifs y yet the arguments are fo felf-contradi&ory, and 
the abfurdities fo glaring, that no found, no ferious 
mind, can harbour the opinion j yea, the difputants 
thernfelves rather mow what they eagerly wifli might 
take place, than what they expecl ever fhall take 
place. 

1 implore the favourers of fuch conceits to weigh 
maturely fcripture and reafon, and fee if there be the 
leaft (hadow of probability on the fide of their fcheme. 
1, The words for ever in fcripture, where not explained 
by forae other expreflion, always fignifies eternity *, as, 
" Thy throne, O God ! is for ever and " from ever- 
lafting to everlafting thou art God." So, " Depart 
from me, ye curfed, into everlafting fire." And, " The 
fmoke of their torment afcendeth for ever and ever 
and, " Where their worm dieth not, and the fire is not 
quenched." 2. If the damned may be delivered from 
their torments, and raifed to heaven, fo m?y the fiends 
of darknefs again become angels of light. 3. If the 
prisoners of the pit may be raifed from their abodes of 
korror to the feats of blifs, by the fame rule may faints 
and angels be thrown down to hell j for if God cau 
trample on his juftice to extend mercy to rebels finally 
sentenced, fo may he forget his goodnefs to exert his 
fovereignty on his followers, though fully acquitted be- 
fore all. 4. If the myltery of God (hall be fioi'hed 
With time, and if falvation be only in and through a 
crucified Saviour offered in the gofpel, how (hall he be 

2 S received 



200 



HEAVEN AND HELL* 



received or believed in where he is no more offered ? 
5. Suppofe the Arminian tenets true, yet, if man, when 
he has kindly invitations made to him daily, when he 
has fome glimmerings of hope, when his malice againft 
God and divine things is not confummate, and when his 
heart is not Heeled with defpair j I fay, if he had it in 
his power to be happy, according to Arminians, and 
would not, how (hall he, when his malice is at its ut» 
moft virulence, when no hope beams around him, when 
he is frantic with rage, and mad through defpair, com- 
mence an humble fuppliant at the throne of grace, and 
accept of Chrift, whom in his cooler moments he re- 
jected and defpifed ? 6. If God in jultice cart finners 
into hell, (and in juftice he can do no lefs, fince they 
have all finned and come fhort of his glory, and fome 
of them have defpifed the offers of his mercy, and 
trampled on the fruits of his love), where is his injuftice 
in keeping them in hell for ever ? The punimment of a 
finner can never be meritorious of falvation, any more 
than the punilhment of a criminal can procure pardon, 
or the imprifonment of a debtor can diicharge the fum. 
All nations, in their diftribution of juftice, approve of 
the perpetuity of punishment, while on tranfgrtffors 2- 
gainft their own laws, they inflict punishments that are, 
in a certain fenfe, eternal. Tor example, a thie f , by 
the fentence of the judge, is dt prived of his life, end fo 
lofes his preient ftate of exigence to eternity, and muft 
bid an everlailing adieu to all created thing'. Torment 
is the reward and wages of fin } but no atonement for 
the finner, any more than a load of irons on the rebel, 
can give him a claim to be re-inflated in the fovereign*s 
favour j or his being broken on the wheel for his in- 
tended regicide, can entitle him to be created a .peer of 



HEAVEN AND HELL. 



207 



tne realm, fuppofe he could return to life again. In a 
word, if (pardon tbe exprefiion) falvation come by dam- 
ration, verily, Chrift is dead in vain. 

Death to the whole world is a folemn and awful ftep. 
To the true Ifrael it is like the chofen people's paffage 
through the Red Sea, towards the land of promife, an 
aftoniihing adventure, yet a fafe journey, having the 
light of his countenance all the way while ftupid fin- 
ders, like the fool-hardy Egyptians, being covered with 
the darknef'a of wrath, are only travelling to their eter- 
nal overthrow. 

A change fo fudden, (for a few years is a fhort jour- 
ney, and a few hours ficknefs is a quick paffage to the 
region of fpirits a change fo great, and to many fo 
unexpected, rauft fill the fubjecls of the change with 
quite other ideas than any living man can have. For 
a perfon in the full enjoyment ot every thing below, by 
the mapping of the vital firing, to be at once deprived 
of his pofTcffions, matched from his acquaint ance, torn 
from his relations, ftript of flelh and blood, and (haken 
out of the world, and in a moment to find himfell before 
an impartial bar, that fentences him to his 1 a it abode, 
where he finds himlelf an inhabitant of a world every 
way diOimilar to that he lately left, and in a full 
sffembly of difembodied fouls, mult afford other views 
than on this fide the grave can enter into the heart of 
man. The faints mall triumph, with an unknown de- 
gree of ecftafy, in his love ; and fmners mall tremble 
under the molt tremendous apprehenfions of his wrath, 
which they made fo light of in time, that it never gave 
them one uneafy thought. 

One thing naturally occurs in viewing the future 
ftate, whether, and how naked fpirits and difembodied 
S 2 fouU t 



£08 



HEAVEN AND HELL. 



fouls, know and converse with one another, before the 
re-ailumption of their bodies at the refurrection ? 

It is worthy of our inquiry, though it may tranfcend 
our fearch, to examine a little, in the firft place, how 
angels among themfelves, and difembodied fpirits among 
themfelves, are diftinguilhed from one another j for what 
can be more fimilar, and partake (fo to fpeak) more of 
the fame identity, than incorporeal, immaterial beings ? 
It is proper to a fpirit to be felf-confcious, to think, to 
expect, or look forward, to reflect, or look backward, 
to deli re, to remember, to adore, or dread, to love, to 
loathe, to rejoice, to be fad, to perceive, to underftand, 
&c. Now, fince what is proper to one fpirit, is proper 
to all fpirits, though each fpirit may, by his felf con- 
fcioufnefs, diftinguifti himfelf from all other fpirits ; yet, 
how fhall any one angel, or difembodied fpirit, diftin- 
guifti other angels and fpirits from one another ? and 
without this, they mult be like an affembly of ft rangers, 
utterly unknown to one another. 

Infinite power and infinite wifdom are difplayed, both 
in that aftonifhing conformity and fimilarity that cha- 
rac~r.erifes every clafs of beings, and in that difiimilitude 
that prevails amid ft the moft perfect likenefs. To make 
creatures alike o^ the fame component parts, and yet 
paint a difference in that very likenefs, though it ap- 
pears a contradiction, exhibits a very bright difplay of 
the manifold wifdom of God. In the human race, 
every one knows that the component parts rue funilar j 
and yet among thoufands and ten thcufands, perhaps in 
millions of men, not two are to be found a'ike. Nay, 
the fame wonderful diverfity is apparent, if we confine 
our artention even to the human -face \ for though all 
faces are fo exactly alike, that they are the diftinguilh- 

ing 



HEAVEN AND HELL. 



2Q9 



ing character of the f h ecies, yet there is fuch a variety 
in the features, ai clearly diuinguiines the individuals 
from one another. Some twin-brothers have been 
pretty much al ke, yet never in all refpecls. 1 might 
pursue this opinion, and affert farther, that not any two 
creatures in any cl-.ls whatever, are univerfaUy or per- 
fectly like one another ; and that even iome clafitrs of 
iniecls, have evidently an inliincl which enaoles them to 
difcern the difteience, as is apparent in the honey-bee. 
Now, the conciufion which 1 would draw from this is, 
that fince infinite power and infinite wifdom can make a 
world of men, all pofftiTed of the fsme parts, members, 1 
fenfes, and facult es, (I do not fay ot all to the fame de- 
gree), lo that one is as much a man as ano'her, and yet ; 
paint and pourtray luch a variety in the arrangement of 
the features, fuch a diffimili. ude in the lineaments, that-' 
not one is wholly like another, — mny not the fame Fa- 
ther of fpiri s imprint fuch a variety in the arrangement 
of the faculties, which are the features of their intellect, 
fuch z colouring on the powers of the foul, as that all" 
fpiri ts mall (o differ among themfeivcs, as to be contra* 
diitirguiihable from one another, not with (landing of the 
uniformity that prevails in the world of fpirits ? I fay, 
thus w r e fee it is poflible, thai the great Creator can de- 
pi 61 fome ftrokes on immaterial beings, as well as on 
material bodies, that car. make them known to one an- 
other, to the mutual comfort of the bleffed, and to the 
mutual anguiih of the damned. 

All the good angels, of which there are many, (fcrlp- 
ture mentions above an hundred millions, Rev. v. 1 1 ), 
have probably names {rating their high flatten in the 
chain of beingfs^-exprefiive'of their fpiritual qualities. 
We have more than conjecture for this opinion, as the 
S 3 [crip ture 



£10 



HEAVEN AND HELL. 



feripture gives us the names of fome of them ; and what 
one or two have, all may have. Moreover, God is faid 
to " count the number of the ftars, and to call them by 
their names •," not only the ftars that twinkle in the 
firmament of the vifible heavens, not only the faints 
that fparkle in the firmament of the church, and (hall 
ihine at laft like the ftars in the kingdom of their Fa- 
ther, but the angels, whom he elfewhere calls " the 
morning ftars, and the fons of God." In a word, this 
is certain, that the fpirits in the celeftial and infernal 
worlds know one another, and converfe with one an- 
other. When we enter among them, we mall fully 
know the manner bow, though here we are much in the 
dark ; yet as to the manner, we may be permitted to 
fuggeft a few thoughts, even while we confefs eur ig- 
norance cf the invifible world. 

It is true, that in our prefent ftate, we fee with the 
eye, we hear with the ear, and fpeak with the mouth 5 
yet there is a neceflity of a proper medium for virion, 
which is light, and for forming and conveying founds, 
which is air. There is alfo a neceflity that the feveral 
organs be in a found ftate ; for one may have both eyes 
and ears, and yet be blind and deaf. It is, moreover, 
requifite that the foul give attention to the things feen 
and heard, otherwife a man may have his eyes open and 
his ears unftopped, and yet neither fee nor hear, as may 
be feen when one is fwallow T ed up of deep thought. It 
is evident, then, that the foul hears, fees, fpeaks, and 
perceives, through organs, by a medium. While (lie 
continues to dwell in the body, (he muft have bodily 
organs, and thefe organs a proper medium j for the foul 
is forbid, either by the nature of the tie to the body, or 
by the divine appointment, to take in created things at 

firft 



HEAVEN AND HELL. 



212 



firft inftance, by her own intelligence *, I fay, created 
and material things, for what conceptions of, or com- 
munion with God, or immaterial fpirits, the foul may 
have, as a naked foul, we mail not pretend to fay. Bur, 
though now (he. mult receive them by the portals of the 
earthly tabernacle, we muft not imagine, that when the 
boufe of this building is diiTolved, the foul lofes her per- 
ceptive powers (he then hears, fees, fpeaks, and per- 
ceives, in a way faked to the world of fpirits, without 
the intervention of material organs or mediums. 

Much brighter glory, and more heavenly founds, have 
been feen and heard by the fpirits of prophets and 
apoftles, while their bodies were in a manner deferted 
by their fouls, than ever were communicated through 
material organs- Now, sounds and sights, though at 
firit they ftrike our eye and ear, are ultimately only 
impreffions on our intellect, by which we perceive 
fo and fo. What, then, mould hinder fpirits to make 
impreHions on one another, (though in a manner we 
cannot tell), fo as reciprocally to communicate their 
minds, and converfe with each other ? Angels, when 
fent by Heaven to our lower world, have not only put 
on a corporeal appearance, but fpoken with audible 
voices. Thus, the angel and his heavenly multitude 
fung in the ears of the (hepherds at the birth of Chrift ; 
and iince there is joy in heavea among them over the 
converHon of one finner, the fame long they could, and 
no doubt did fing, in a manner audible to all the hea- 
venly hoft, and though without any external voice, yet 
it muft hnve been an augull and ravifliing chorus, like 
that which took place when " the morning, ftars fang 
together, and all the fons of God mouted for joy.*" 

Again, 



212 



HEAVEN AND HELL. 



Again, we fee that angels have a locomotive power, 
or a power of conveying themfelves fiom place to place j 
yet they have neither wings (tho' poets and limners have 
been pieced to reprefent them with luch) wherewith to 
fly, nor feet wherewith to walk. Deprive a man of 
thefe members, without which we know ot no volun- 
tary or automatic motion to purfue a journey, he muffc 
remain in his place like inanim ite matter. But as 
angels can tranfport themfelves irom place to place, run 
to meet one another, fly to minifier to the Lints, with- 
out any material members, fo they can fee and hear, 
and converfe with one another, without any of the 
organs which are abfolutely receffary for theie purpofes 
among men. We may conclude, therefore, that the 
fouls of men after death, being in many things like the 
angels of God, (hall be able to maintain communion 
with angels, and with one another, in a fimilar man- 
ner. 

In fcripture we find Jofeph, the fuppofed father of our 
Saviour, firft admonifhed to take home his wife, then 
commanded to fly into Egypt, and then informed that 
he mi^ht return into Judea, and all this in a dream, by 
an angel. This probably was by making the fame im- 
preffions on his mind, as a voice pronouncing the fame 
words would have done had he been awake. In this 
manner, it would appear that commifTions have often, 
by the miniftry of angels, been given to the prophets, 
Jer. xxxi. 26. Daniel, x. 9. and Zech, iv. 1.; for, 
Mofes excepted, by dreams and vifions were all the 
prophets inftruc"red, Numbers, xii. 6. Thus we fee that 
angels can converle with our fpirits, while in the body, 
without the aflUlance of our organs, and much more fo 

in 



HEAVEN AND HELL. 



213 



in tlie world of fpirits. In the cafe of Jofeph, we are 
not to think that there was any audible voice, that is, 
any fuch percufiion of the air as gives us the idea of a 
found, otherwife Jofeph had been awaked. 

From the whole, then, xve may fee that there is & 
fbciety and communion in heaven among angels and the 
fouls of the redeemed, and in hell among fiends and the 
fpirits of the damned \ for though every faint and every 
angel in heaven can fay for himfelf, " Whom have I in 
heaven but thee ?" and only in God finds his extreme 
felicity j yet the communion of angels and faints in the 
celellial world is a part of the happinefs of the redeem- 
ed, and it redounds to the glory of his rich grace and 
fovereign love, that before the throne they (hould 
mingle their fongs, out of all nations, kindreds, and 
tongues. And though every finner, and every fiend in 
hell, may fay for himfelf, " Of whom am I afraid, O 
righteous Judge ! but of thee ?" as only in his divine 
difpleafure they find infufferable anguifh, yet, in the 
curled fociety of finners and evil angels, there is a no 
fmall portion of the torment of the damned, while the 
eternal howlingb of the helplefs wretches redound to the 
glory of his power, his juiiice, and infcrutabie fove- 
reignty. But to return from this digreffion. 

"We come now to view the future Hate in two lights, 
I. As containing every thing that the faints can wifh j 
and, 2. As containing every thing that the finner can 
fear. Well rnav we be filled with trembling at the re- 
port, our lips quiver at the voice, and rottennefs enter 
into our bones \ but O to tremble fo in ourfelves now-, 
as to reft in the day of trouble ! and O to know the 
terror of the Lord, fo as to perfuade men to fly from the 
wrath to come ! 

All 



214 



BEATEN AND HELL. 



All I intend is juft to name a few of the moft obvious 
characters cf heaven and heli ; fome of the ingredients 
of the happine.s of the bierled, and or the miseries of the 
damned ; beieeching myfelf and readers, (if ever this 
be read), on every article to enlarge our meditations. 

We begin with the pi ces of our abode \ and, in fpite 
of the pride of king?, cr grandeur of princes, they ruuft 
one day be cljiTed for ever with their fubjects. There 
is one God, who has made all things for himfelf, and 
who. to ail eternity, will be known to be the fountain 
cf bVi(s zs well -cs of being, either by the outleuings of 
hi> love, or downpourings of his wrath ; and this it is 
that ccnf:i: ir.es 

HEAVEN and HELL. 



1. The very r - 
fweetly in the ear, «s 
flaea ing fcrnething pure, 
celef'ial, and divide. It 
is the throne of Gcd. and 
the manficr.s ci the h:eiTec. 
Our Saviour calls it his 
u - Father's h'-ufe." and pro- 
mifeb hi> people a dwelling 
tf ere. 

2. The happy fiate is 
T€z:t.zr,:ti by parri! e. 
which fignines a plice of 
pleafare and de-i^ r . &nd 
no wonder, fince the F:ee 

of 



1. There is an horrcr 

attendant on the very 
na-ne. Every in:?ge fills 
v;:h averfibn. it is the 
held of e\e:y unclear, and 
fcul fpirit •, the Ian anode 
of every luined ion o: A- 
dam. 

2. The pit is another 

name given to hell j the 
£.reat abyfs. or bcttom- 
els pit. Now, a bottcm- 
ieis pit is a hyperbole every 
where 



HEAVEN AND HELL. 



215 



of Life grows in the midft 
of the paradife of God, — 
a Tree that infinitely ex- 
cels Daniel's tree ; for on 
its branches lodge all the 
birds of paradife, and un- 
der its ftiadow dwell all 
the nations of the ranfom- 
ed, and never fhall remove. 
It feeds, it heals, and fhel- 
ters them for ever. How 
muft the heavenly plant- 
ing thrive, when the Ri- 
ver of Life waters all the 
blifsful Eden, and when 
the Sun of Righteoufnefs 
pours down eternal fum 
mer on the opening 
flowers ! A day of glory 
fpreads her balmy wings 
ever all the happy region. 
On the mount of commu- 
nion (which has heights 
which the eyes of angels 
have not yet beheld) 
the ranfomed nations reft j 
and higher and higher, on 
this fricy mountain, they 
climb-through all eternj^y, 
being bltiTed with more 
and 'more o^ the know- 
ledge of God, and with 
greater 



where but here j for as a 
perfon falling into a pit 
th<rit has no bottom, muft 
fink deeper and deeper ftiil, 
fo the poor wretches are 
finking, through all the 
ages of eternity, (no flop, 
no period or bottom here), 
deeper and deeper, H. ill un- 
der accumulating wrath, 
and growing anguifh. It 
is the pit in which there is 
no water j a melancholy 
abode indeed ! Every one 
knows how difficult it is 
to get out of a pit *, and 
this reprelents the irre- 
parable condition of the 
damned. Venomous i rea- 
tuies are the inhabitants of 
pits. O how true this wink 
refpect to the pit of hell I 
There dwells the devour- 
ing dragon, there ftmgs 
the old ierpent, and there 
hiffes every fnake. Again, 
in pits is every noiicme 
fmell, flench, and corrup- 
tion ; even fo here, fouls 
putrifying with fin, and 
rotting under the curfe for 
ever, fmell rank in the 
noftrils- 



HEAVEN AND HELL. 



greater and greater degrees 
of glory. 



3. Various epithets de- 
fc.ibe this happy place. It 
is called an houfe, a pa- 
lace, and a kingdom ; a 
furprifing houfe into which 
every one that enters is 
immortal ; a fplendid pa- 
lace, where created mag- 
nificence for ever difap- 
pears. Curtains of fi-lk, 
fattened with purple cords 
to rings of filver, and fuf- 
pended by marble pillars, 
round beds of gold and fil- 
ver, placed on variegated 
marble pavements, would 
not attract the eye of one 
beholder, while all are 
gazing, with divine de- 
I light, on the uncreated 
glories of a three one God 
and the Lamb. And a 
royal 



noflrils of Heaven himfelf. 
Again, endlefs night reigns 
in a pit, and no fun-beam 
illumes the dark abode ; 
even fo, the night of wrath 
covers all the howling 
deep, and not a blink of 
light, not a beam of hope, 
can pierce the dreadful 
(hade. 

3. Every defcription 
that might affright, and 
make us fly from the wrath 
to come, is given of the 
Hate of future woe. It is 
called a prifon, into which 
the infolvent debtor fhall 
be thrown, and whence he 
mall not come, till he has 
paid the laft mite. Tho* 
the moft inhuman ufages 
of all nations, their cruel- 
ties, racks, and tortures, 
towards their malefactors, 
were fummed up in one, it 
bears no proportion to the 
miferies of this dark abode, 
this dreadful dungeon, 
where horror and anguifh 
enclofe the wretched for 
ever. The floor ltreams 
with melted brimilone } 
darknefs 



HEAVEN" AND HELL. 



217 



royal kingdom it is, where 
all the fubjecls are kings 
and prieits to God and the 
Lamb, and are happier 
than the nobles, higher 
than the kings of any 
land. 



darknefs and defpair form 
the chains and fetters of 
the infernal prifoners. 
There is nothing to ftretch 
or recline upon, but flames 
of fire j while all, furvey- 
ing with unutterable an- 
guiih, the treafures of Je- 
hovah's wrath, the indig- 
nation of the Lamb, are 
more miferable than tongue 
can tell, or heart con- 
ceive. 



Even at the day of judgement we may fee the open- 
ing happinefs of the faints, the growing miferies of the 
linner, 



While the faints, 
i. Whatever time they 
were interred, leave their 
beds of corruption in tri- 
umph, and appear firft to 
the defoending armies of 
heaven, as if the refurrec- 
tion was only for therm 



2. They (hall be caught 
up to meet the Lord in the 
air j and the joy of fuch a 
meeting no words can de- 
fcribe, 



While the finners, 
I. Whatever ftate they 
are buried in, like mifer- 
able Haves, muit remain in 
the fetters of death, till 
their betters have taken 
the door of the grave, and 
walked in precedence into 
the prefence of their auguft 
Judge. 

2* They, when dragged 
Out of their graves, mall 
be left gnalhing their teeth 
below. Grandees, who 
have 



B 



218 



HEAVEN AND HELL* 



fcribe, no heart conceive, 
where millions of exulting 
faints, with chearful hofan- 
nas, join the angelic armies, 
and attend the King of 
glory to the general judge- 
ment. 



3. They fhall, in the 
fight of devils, gnafhing 
their teeth with envy and 
rage at their high eftate, 
in the fight of the trem- 
bling multitudes, whofe 
knees fmite together at 
their approaching doom, 
and m the fight of all the 
armies of light, who rejoice 
in their joy, and are glad 
in their glory, be fet on 
the right hand of the 
Judge of all. 

4. They mail, at the tri- 
bunal of the great God, 
in the audience of all na- 
tions, in the fight of hea- 
ven, earth, and hell, be ac- 
quitted of every crime, be 
acknowledged for the fons 
of God, and heirs of -blifs, 

and 



have been admitted into 
the prefence of kings j and 
kings, in whofe prefence 
grandees have trembled, 
must keep at a diilance 5 
while thofe who were ac- 
counted by them the off- 
scouring of all things, are 
admitted into the prefence 
of the King of kings. 

3. They (hall, in the 
fight of all the angels of 
God, whom, when in life, 
they refused to make glad 
by their repentance, in the 
fight of faints, whofe hearts 
are filled with the joys of 
paradife, and in the sight 
of evil angels, who mock 
them with cruel derifion, 
be fet on the left hand of 
their enraged, omnipotent, 
inexorable Judge. 

4. They fhall, at the j 
judgement-feat of the Sa- 
viour, whom, in the days of 
their flefh, they refused, 
crucified afrefh, and put to 
open (tame, in the fight of 
an dTembled world, be con- 
demned for all their fins, 
and ) 



HEAVEN AND HELL. 



215 



and be filled with joy un- 
fpeakable, and full of glo- 
ry. 

5. They are made affef- 
fors with Chrift ; and, 
ftrange to tell ! {hall judge 
the men that condemned 
them, and the very devils 
that tempted them in time. 
And from the decifion of 
Jefus, the Supreme Judge, 
which they {hall aiTent to, 
and approve of, there (hall 
be no appeal. 

6. They (hall ft and, m 
their exalted ftation, at his 
right hand, and fit on their 
thrones of judgement, till 
the final fentence is exe- 
cuted on all the ungodly, 
and then afcend wkh fongs 
of triumph to the higheft 
heavens. 



and filled with inexpreflibk 
woe. 

5. They are panneleo^ 
not only before our incar- 
nate God, but before theie 
fellow-creatures, who, in 
time, had been condemn- 
ed at their unjuft tribunals* 
and (hall hear them afieat 
to a fentence which theis 
guilty confcience cannot 
refu r e. 

6. They (hall be punim* 
ed with everlafting deftruc* 
tion from the prefence of 
the Lord, and from the 
glory of his power, hurled 
headlong to their abodes o£ 
horror, and caft, with bit= 
ter bewaiiings, into the 
lowed hell... 



It is impoflible to fpeak fully of the bappinefs of the 
faints, or of the mifery of the damned j fo we mall only 
glance at fome things of their ftate after the day of 
judgement. 

The faints, at the refur- The wicked, at the la& 
reaion, (hall be fa.uioned day, (hall be burdened 
like the glorious body of with their bodies, which 
our they 
T 1 



220 



HEAVEN AND HELL, 



our exalted Lord, and fhall 
be amiable and lovely, vi- 
gorous and ftrcng, perfect 
and complete. — The bodies 
cf the faints are immortal, 
and know no more difeafe 
or death ; nothing lefs than 
immortal could fupport 
them under an exceeding 
and eternal weight of glo- 
ry- 



In a word, the faints 
are, 

I • An afiemblyofpriefis. 

2. An army of kings. 

3. An hoft of gods. 

1. Their bodies have no 
(lain, but are fpotlefs and 
fpiritual. They have plea- 
fant countenances, heaven 
(hining in every face, glo- 
ry in every feature, and 
heavenly ferenity diffufed 
over all. 

1. The joy of heaven 
fparkles in their eyes, and 
the 



they muft ftill carry about 
with them as living fe- 
puichres, defiled with fin, 
and disfigured with defpair, 
a ghaftly fpeclacle to them- 
felves and to one another. 
— The agonized finners are 
all immortal, and thus are 
invigorated to fupport under 
the wrath of the Almighty. 
In vain they wifla for diflb- 
luticn, in vain they wait 
for death, for it is all eter- 
nity with them. 

Pocr finners are, in a 
word, 

1. An affembly of pro- 
fane atheifts. 

2. An army of chained 
criminals. 

3. An hoft of foul 
fiends. 

1. Their tormented car- 
cafes have disfigured coun- 
tenances, hell pictured in 
every face, and every fea- 
ture marred with terror. 



2. The anguim of de- 
fpair is legible in their 
looks, 



HEAVEN AND HELL= 



!2I 



the tranfports of their foul 
gives a majefty to their 
looks, a beauty to their 
countenance that cannot 
be defcribed. A foretafte 
of this heaven has been 
the privilege of fome faints, 
as Stephen, whofe face was 
like an angel's. 

3. The faints cannot be 
fatigued in their adorations 
through eternity itfelf. In 
that place the joy of the 
Lord is their firength. O 
happy day ! when they 
fhall ferve him with the 
whole foul, with chear r ul 
alacrity, and feel after him 
with unremitting ardour 
and delight ! 



looks, and the terrors that 
prey on all thtir powers 
kindle their eye- balls with 
an infernal ferocity, and 
cover their countenance 
with a gloom of melancholy 
which no language can de- 
fcribe. This has been the 
portion of fome finners, 
even in this lire. 

3. Sinners mail not be 
allowed to fuccumb under 
their torments, through 
eternity itfelf, for there 
the indignation of the Lord 
mail fupport them to fuflairt 
the weight of his wrath. O 
miferable day ! when the. 
whole foul (hall flee from 
him with infernal averdon : 
and loathing I 



Let us take a Tvreetj though (hort, furvey of what the 
faints are freed from j.but a mournful glance of what 
the fanners are fubjecUd to v 

I. In their ffafer 

II. In their bodies. 
MI. In their foul!. 



L In their ftste, L In thek-ftate^ 

1. They are free from 1. They are affociated 
with all tae-'bktereft of er>e- 



all enemies, and live in>e 



verdaihn 



222 



HEAVEN AND HELL. 



verlafting peace j in peace 
with fellow-faints, with the 
angels of light, and with 
the God of all confolation. 
How pleafant has it been 
for brethren of the new 
birth to dwell in unity ! 
but what is all the friend- 
ly fociality on earth com- 
pared to the concord of 
love, and the harmony of 
heaven ! 

2. From Satan and his 
terrible temptations, fubtle 
fuggeftions, and cruel ac- 
cufations, they are redeem- 
ed and delivered for ever. 

3. They are fet free 
from the fociety of finners, 
the power of the perfecutor, 
the arm of the oppreffor, 
and the tongue of the ca- 
lumniator and backbiter, 
and the temptations of fuch 
as w T ould fed uce them to 
fin. 

4. They are exalted 
&om poverty, meannefs, 
reproach, and contempt. 

5. Finally, in their Mate, 

they 



mies. with fellow- finners, 
the devil and his angels j 
they fuffer Satan's direful 
upbraidings, taunts, and 
infults, and live in eternal 
uproar, endlefs contention 
and ftrife. A fmall por- 
tion of ftrife has often em- 
bittered human life 5 but 
what are all the wranglings 
of the world compared to 
infernal jarring and dis- 
cordance ! 

2. To Satan and his in- 
tolerable infults, cruel treat- 
ment, and infernal malevo- 
lence, they are fubjecled 
for ever. 

3. They are for ever 
clafTed with the vileft fin- 
ners, bloody perfecutors, 
cruel oppreffors, envenomed 
detractors, evil fpeakers, 
pimps, and panders 5 and 
fuch a company mult be a 
very hell. 

4. They are drowned in 
confummate poverty, co- 
vered with reproach, and 
cloathed with contempt. 

5. They are finally pre- 

vented 



HEAVEN AND HELL. 



223 



they are for ever fet above vented with (hocking dif- 

difappointment anddifafter, appointment, dreadful dif- 

uncertainty and change, afters, and fearful calami- 

viciftitude and end. ties, without end. 

II. In their bodies, 

They are delivered They are adjudged to 

from infirmity, mortality, endlefs corruption, excru- 

and pain 5 from hunger, dating pain, and agonizing 

thirft, wearinefs, and paf- immortality \ to raging 

fion - y from every unruly paftions, infatiable appe- 

appetite, every fpark of tites, and the full dominion 

corruption, and the leaft of fin. 
remains of fin. 



III. In their fouls, 



1. They are delivered 
from all mental difquiet, 
from a wounded fpirit, 
which they found fo hard 
to bear, and from corro- 
ding anxiety. 

2. They are delivered 
from every mental difeafe, 
and all fpiritual languor. 

3. They are freed from 
the leaft fpark of corrup- 
tion, and from all the 
feeds, the bruifes, the ef- 
fects of fin. 

4. They 



1. They are filled with 
torturing difquiet, and 
gnawing anguifh, which 
will be found intolerable 
through an endlefs dura- 
tion. 

2. Their minds are all 
difeafed, and they have not 
the leaft fpiritual relilh for 
any divine thing. 

3. Their fouls are whol- 
ly and awfully replenished 
with fin, and fet on fire of 
hell ! 

O They 



KJSA7EN AND ftELL. 



4. They are freed from 4. They are dead 5* 
drowiinefs of frame, from their fins, fiupid under 
deadnefs of graces, and their fuiFerings, and infen- 
from languor of love to- fible of love towards the 
wards God. O happy day [ God of all glory. O 

wretched day ! 

5. They are fully and 5. They are covered 
for ever freed from dark- with the darknefs of wrath, 
nefs and ignorance of God and overwhelmed with a 
and heavenly things. total ignorance of God and 

heavenly things. 

Second, What the faints are exalted to, and what the 
miners are condemned to. 

I. In their {late. 

II. In tbeir bodies, 

III. In their fouls. 



I. In their ft ate, 
3. The faints are raifed 
to the higheil honour, 
-which (hall increafe 
through all ages. 

1. The heaven of hea- 
vens is their noble habi- 
tation, fuperior to a city 
of pearls, with flreets of 
gold, and walls of gems. 
Saint, mind this, uho 
mayft be deftitute of houfe 
and heme. 

3. They 



I. In their (rate, 

1. The iinners are ccn°- 
ckmned to the deeper! dis- 
grace in the lowed pit,, 
which (hall grow for ever- 
more. 

2. Their doleful habita- 
tion is the pit of devouring, 
fire, worfe than a den, a 
dungeon, or a prifon-houfe, 
whofe walls are flint, and 
doors c£ iron.- Mind this, 
O finner ! and be not proud 
of houfes of marble, or pa* 
laces of kings. 

3- TJie >' 



HEAVEN AND HELL. 



225 



3. They walk with ra- 
vifhed mind through the 
paradife of God, among 
the flowers of heavenly 
blifs, arnidft the fragrance 
of his divine perfections. 

4. They dwell in the 
light of God, in the bright- 
nefs of his glory, and in 

j the divine effulgence of all 
his amiable perfections. 

5. They are made kings 
to him who is the King of 
kings, and Lord of lords, 

6. They are alfo made 
priefts, and as fuch are 
for ever admitted into the 
holy of holies, and ftand 
in the prefence of God and 
the Lamb, and ferve him 
in his temple above. 

7. They aflbciate with 
the hofts of God, with the 
grandees of heaven, with 
the angels of light, and 
with one another, with all 
the tendernefs of a refined 

love, 



3. They are chained, 
with tortured mind, to the 
centre of the bottomlefs 
abyfs, among infernal 
flames, and arnidft the 
wrath of the divine aven- 
ger. 

4. They dwell in dark- 
nefs that may be felt, in 
the midnight blacknefs of 
confummate defpair, and in 
the horrid gloom of perdi- 
tion. 

5. They are flaves to 
Satan, who is himfelf chain- 
ed as the chief of malefac- 
tors, and the vileft of 
(laves. 

6. They are bammed to 
an infinite diftance from 
the prefence of God, and 
are not permitted to make 
the remoteft approach to 
the throne of grace, which 
is not forbidden the worft 
of finners below on his foot- 
ftool. 

7. They are clafTed with 
the legions of Abaddon, 
with the demons of def- 
pair, with the fiends of 
darknefs, and with one an- 
other j and with all the 

ferocity 



226 



HEAVEN" AND HELL. 



love, and the vigour of 
heavenly affection. And 
the focial pieafures, and 
fpiritual improvement - , ari- 
fing from fuch a fociety, is 
a part of the happinefs of 
the bleffed. 

8. Their blifs has no 
bound, their felicity no pe- 
riod, their glories are al- 
ways in the bloom, their 
knowledge of God, and 
hence their happinefs, al- 
ways on the increafe, and 
their (late is fecured above 
change, and lafting as the 
days of heaven. 



ferocity of cruel hatred, 
and the ftrength of infernaf 
averfion, the once deareft 
friends hate and ihun one 
another j and this connec- 
tion is a part of the mifery 
of the damned. 

8. Their anguifh has no 
alleviation, their torments 
no bound, their mifery no 
end, their horrors are in 
their perfection , their ha* 
tred and ignorance of God, 
where fprings their wretch- 
ednefs, is always on the 
increafe j and their deplo- 
rable flate is fixed above 
all pofhbility of change^ 
and protracted with the 
eternal midnight of woe.. 



II. In their bodies, 



I. In the morning of 
the refurreclion, the iaints 
fhall be beautiful beyond 
conception *, for they (hall 
be like their glorious Re- 
deemer, becaufe they fhall 
fee him as he is. Some in 
this life have been comely 
to a proverb, and com- 
manded admiration from 
all 



I. At the la ft day, fin* 
ners (hall be disfigured be- 
yo: d belief; for they (hall 
be like their father the de- 
vil, and mall be punimed 
with everlafling detrac- 
tion from the prefence of 
the Lord, and from the 
glory of his power. Some 
have, even in this life, bee>» 
proverbially 



HEAVEN AXD HELL. 



227 



fill beholders ; but what is 
that to the fp I en dour of 
glory, to the beauty of 
laeaven ? 

2. They (hall be bleffed 
v/ith the mod perfect im- 

I mortality, free of pain, of 
difeafe, of decay, like the 
I armies of light, and as far 
! above death as the angels 
I of God. 

3. There is an heavenly 
xnajefty in their counte- 
nance, an engaging fwtet- 
nefs in every feature, and 
rapturous joys diffufe over 
all, fo that it is no wonder 
tiiat glorified faints have 
been taken for angels. 

.4. Their eyes, fparkling 
like the eye- lids of the ce- 
leflial morning, fhoot ra 
billing delight, and reveal 
an heaven within. 

5. Since fome feaft on 
mufic here, and have their 
ruffled fpirits fo compofed, 
and their fouls, as it were, 
enchanted by the harmony 
of found, what pleasure 
muft. they find where every 
voice is loud, melodious, 
and 



proverbially ugly, and 
made every beholder to 
mudder j but what is that 
to the depravity of fin, to 
the deformity of hell ? 

2. They mall be curfed 
with a hated immortality, 
yet full of pain, of difeafe, 
cf corruption, like the le- 
gions of darkneis, and de- 
voured cf the fecond death, 
like the fallen angels. 

3. There is a fullen 
gloom darkens their coun- 
tenance, and a melancholy 
cloud hangs on every fea- 
ture ; keen horrors rage 
within, and make poor fin- 
ners refemble infernal fu- 
ries. 

4. Their eyes, dark as 
the gloom of the infernal 
night, (hoot terror and def- 
pair, and diiclofe an hell 
within. 

5. Some perfons in time 
fuffer extremely from the 
fhrieks of tortured wretch- 
es, and have all their foul 
thrown into convulfive ago- 
nies, from the groans of 
fellow-creatures. How 
loud, how affliclive, ai d 

dolorous, 



228 



HEAVEN AND HELL. 



and ravifhing 1 And who 
can tell but their hofan- 
nas and hallelujahs are 
heard from heaven to hell ? 

6. The faints (hall have 
fpiritual, aclive, and nim- 
ble bodies, like the angels, 
which (hall never more be 
a clog nor encumbrance to 
their devotions. 

»7» In all the glorified 
affembly, there is neither 
feeble infant, nor infirm 
old age, every one is 
decked with the perfection 
of beauty j and none can 
complain of any thing 
wanting or fuperfluous. 



8. Health and heavenly 
vigour is be (lowed on their 
immortal frame ; not the 
health of the open cham- 
pain, the flowery field, or 
rural village, but the 
flrer.gth of falvation and 
the health of heaven. 

% Q. All 



dolorous, mufl the cry of 
confummate defpair, the 
howlings of the damned 
be ! which, for ought wc 
know, may reach from hell 
to heaven. 

6. The fmners mail have 
fpiritual bodies, fo that 
they (hall never con fume y 
yet fhall they be confined 
to their abodes of horror, 
and being made as the fiery 
oven, fhall be turned each 
into a kind of little hell. 

*]. Among the damned, 
every one under the pref- 
fure of divine wrath, is 
feeble as the infant, is in- 
firm as hoary old age j 
wanting God, they want 
every thing ; and every 
member, every faculty, 
could by them be well 
wanted, being vehicles of 
wrath. 

8. Difeafe and infernal 
languor is rivetted to their 
immortal bodies j not all 
the difeafes of a camp, a 
prifon, an hofpital, not all 
the fore fickneffes of E- 
gypt, of Europe, of the 
univerfe, but all the dif- 
eafes 



HEAVEN AND HELL. 



223 



9. All their faculties 
are refined, all their fenfes 
fandtified j they hear no- 
thing but heaven, for it is 
all heaven with them j and 

, they fee nothing but God, 
for God is all in all. 

10. They (hall thirft and 
hunger no more, neither 
fun nor heat mall beat on 
them any more j they feed 
on love, and are richly at- 
tired with garments of glo- 
ry* 



eafes of damnation, all the 
plagues of hell. 

9. Their fenfes are fharp- 
ened and corrupted 5 they 
hear and fee nothing but fin 
and hell, for it is all fin 
and torment with them, 
and they delight in nothing 
but fin and rebellion. 

10. They mall have an in- 
fatiable and gnawing appe- 
tite, after fomething fuited 
to their immortal fouls, but 
mail pine with raging hun- 
ger, and be parched with 
endlefs thirft - 7 fiery wrath, 
and beams hotter than the 
noon-day fun mail beat on 
them for ever 5 they mall 
be fed with indignation, 
and covered with eternal 
reproach. 



III. In their fouls. 



1. The joys of their 
fouls are the foul of their 
enjoyments, and the fum 
of their blifs 5 they are ad- 
mitted to the vifion of 
God ' y not that any eye 
can fee him who is invi- 
fible, 



1. The torments of their 
fouls are the foul of their 
torments, and the fubflance 
of their woe. They are 
debarred from the blifsful 
vifion of God ; not that any 
eye can ever be fo fhut as 
not 



U 



238 



BEATEN AN'D HELL. 



fible, but they have fuch 
mental views of his divine 
excellencies, amiable per- 
fections, and adorable 
greatnefs, that they are 
ravifhed with his beauty, 
loft in his infinitude, and 
triumph in his greatnefs. 



not to fee God, in fome 
refpects, in themfelves and 
all around them, but there 
is fuch a veil of grofs ig- 
norance call over their 
mind, that all his divine 
attributes are for ever loft 
to them, 2nd by the im- 
perfect views they get, 
they fufFer, being malice- 
bitten by his beauty, con- 
founded at his infinitude, 
and diftracted at his great- 



2. They have the bright- 
eft view of the Deity, in the 
wonderful perfon of Chrift ; 
and him they fee even in 
his human nature, but 
crowned with glory and 
honour, who humbled him- 
felf once to the death of 
the crofs, but is now ex- 
alted to the higheft digni- 
ty in the higheft heaven. 

5. They fhall have com- 
munion with God. Father, 
Son, and Hcly Gboft, in 
and through Jefus Cnrift, 
in all his cloudlefs glories, 
in all his divine fulnefs, in 
all his communicable per- 
fections, without interrup- 
tion, 



2. Defpifing the Saviour 
in time, they (hall never 
fee him more, either in his 
human nature, or in his 
ftate of glory. 



3. Bammed for ever from 
God. Father, Son, and Ho- 
h Gho!t, ali the com reu- 
nion they have is with ihe 
prince of the devils, in his 
dreadful rebellion, rivetted 
enmity, and final perdition j 
and from this fhall fpring 
anguilh 



HEAVEN AND HELL. 



231 



tion, and without end. 
And from this mall fpring 
a joy and delight fuperior 
to their moft fanguine 
hopes, their higheft ex- 
pectations. 

4. If the communion of 
faints in grace be both plea* 
fant and profitable, how 
pleafant, how raviftiing, 
muft it be in glory ! And 
in glory they have com- 
munion with one another. 

5. They alfo enjoy the 
fociety, communion, and 
fellowlhip, of all the hea- 
venly hofts, as angels, arch- 
angels, thrones, and do- 
minions, cherubims, fera- 
phims, principalities, and 
powers. 

6. Their faculties are 
enlarged, and heighten 
their felicity. Their me- 
mory, now invigorated 
with immortality, re- 
tains all the kindnefs of 
God in time, and all the 
enjoyments of an ever- 
epening eternity, while 
they forget their miferies 

as 



anguifti and torment fupe- 
rior to their moft dreadful 
fears, and difmal forebo- 
dings. 

4. If the fociety of fin- 
ners, in time, be both dif* 
agreeable and hurtful, how 
terrible, how mocking, 
muft it be in torment ! 
And in hell they are bound 
in bundles, and claffed to- 
gether in their torments. 

5. Fellowmip with Sa- 
tan, which was once their 
delight, is made their tor-* 
ment, for they are impri- 
foned with the devil and 
his angels, the fiends, the 
furies, the demons of hell. 

6. Their faculties are 
whetted, and increafe their 
mifery. Their memory, 
ftrengthened to their pain, 
recals all their aggravated 
fins, forgets all their tem- 
poral enjoyments as a 
dream, and retains all the 
torments of an endlefs ever- 
more, ftill prefent. Their 

will 

% 



232 



HEAVEN AND HELL. 



as the waters that flow 
away. Their will is whol- 
ly obfequious to the will 
of God \ their underrtand- 
ing, brightened and enlar- 
ged, explores the deep 
things of God, and feafts 
on all the perfections of 
Deity $ and their affec- 
tions, purified from all fen- 
fuality, are heavenly and 
fpiritua! in the higheft de- 
gree, and center 011 Gcd 
alone. 

7. Every grace is fuper- 
feded by its better, or puts 
on perfection \ faith re- 
figns to virion, hope rifes 
into fruition, and love re- 
ceives the crown of im- 
mortality. And the whole 
foul goes on in knowledge 
and perfection through e- 
ternity. 

8. The faints have fweet 
viexvs of fovereignty, and 
adore the free love of Je- 
hovah in their eternal pre- 
destination to glory, and 
to be conformed to the 
image of his Son. 

9. They 



will is diametrically oppo« 
lite to the will of God 5 
their underftanding is dark- 
nefs itfelf, and knows none 
of the great things of God 5 
and their affections, funk 
to the loweft pitch of de- 
pravity, with growing aver- 
lion, fly from God, and 
center on corruption, fen- 
fuality, fin, and the groff- 
eft pollutions of the infer- 
nal lake ! 

7. Every vice and vi- 
cious habit is infinitely 
worfe than in life ; is ri- 
vetted in the foul, and at 
its extreme. Fear (for at 
times linners have their 
fears) ends in endlefs ter- 
ror, and doubting in final 
defpair, and enmity is con- 
fummate, and the whole 
foul goes on in depravity 
through eternity. 

8. They have hard views, 
and bitter complaints, on 
divine fovereignty, in their 
pretention and reproba- 
tion, and accufe God as 
the author of their fin and 
fufferings* 

9. They 



HEAVEN AND HELL. 



23$ 



9. They have holy and 
exalted ideas of divine ma- 
jefty, — ideas that dilate and 
ravifh the whole foul j and 
fuch apprehenfions of God, 
as raife them into angels, 
and can no where be found 
but in heaven. This may 
comfort again ft all our nar- 
row views of God which 
furround us below. 

10. They have a joy and 
delight that is only known 
in heaven, and makes it 
all' heaven within j — a joy 
that no ftranger can inter- 
meddle with, and a delight 
in God that nothing can 
diminifh. Let the mourn- 
ers in Zion remember this. 

11. Their love is no 
more a fpark, but a fe- 
raphic flame, kindling 
through their whole foul, 
and going out with holy 
ardour eternally on God. 

12. They have a fweet, 
a tranquil, a foul-ravifhing 
recumbency on God. He 

is 
U 



9. They have hateful 
and horrid views of the 
great God, — ideas that 
tear and diftracl: the whole 
foul, and fuch linful ap- 
prehenfions of God, as fink 
them into foul fiends, and 
can no where be found but 
in hell. This may terrify 
all that will not think on 
God before his terror 
make them afraid. 

10. They have an an- 
guilh and forrow that is 
only known in hell, and 
makes it all hell within 5— 
an anguifh that no com- 
forter can mitigate, and a 
forrow by the frown of 
God, that nothing can 
abate. Let the mockers 
in Zion think on this. 

11. Their malice and 
enmity are no more bound- 
ed, but bitter and infer- 
nal, blazing through their 
whole foul, and fpuing 
with Satanic antipathy e« 
ternally againft God. 

1 2. They have a bitter, 
a difquieting, a foul-rack- 
ing reluctancy againft God, 

I* 

3 



HEAVEN AND HELL. 



234 

is their fupreme reft, and 
immoveable centre, and in 
his blifsful prefence they 
are eternally at home. 

13. Their enjoyments 
are fuch as are worthy the 
great, the bleiTed, the only 
Potentate, to give \ and 
their employments are fuch 
as are worthy the fubjec"ts, 
the favourites, the cour- 
tiers, the children of fuch 
a King : They drink of 
the rivers of his pleafures, 
feaft on his fulnefs, and 
are eternally fatisfied with 
God. 

14. They are raifed to 
the higheft honour and re- 
nown ; and honour is not 
worth the having till we 
arrive there, where they 
affbciate among themfelves, 
accompany with angels, 
and Hand in the prefence 
of God 

15. They are bleffed 
with the moft amiable prof- 
pecls, they fee God in ail 
the glori£ed multitude, 
they fee heaven in every 
ccunrenar.ee, happinefs in 

every 



In God there is no reft for 
them, nor is he the centre 
of their foul, but from his. 
blifsful prefence they are 
eternally exiled. 

13. Their fufferings are 
fuch as are worthy the 
great, the juft, the fove- 
reign Judge* to inflict 5 and 
their employments are fuch 
as are proper to the fub- 
jecls, the flaves, the chil- 
dren of wrath : They drink 
of the wrath of the Al- 
mighty, pine in his difplea- 
fure, and are eternally tor- 
mented by God. 

14. They are funk to. 
the deepeft difgrace and 
infamy 3 and no difgrace is 
worth the minding on this 
fide hell, where finners are 
(hackled together, accom- 
pany with devils, and are 
for ever banifhed the pre- 
fence of God. 

1 5. They are curfed with 
the moft horrid fpec"tacles 
imaginable ; they fee the 
poifon of the old ferpent 
in all the miferable crowd, 
they fee hell in every coun- 
tenance, 



HEAVEN" AND HELL. 



235 



every eye, and the beauty 
of Immanuel'slandin every 
thing around them. 

1 1 6. Being all members 
of the fame body, they 
have the mod perfect uni- 
ty and heavenly harmony 
among themfelves, and 
every one has fuch a fweet 
ferenity, fuch peace of 
mind, fuch health of foul, 
and fuch mental exulta- 
tion, that they are blefled 
and happy above all our 
conceptions in time. 



17. Their knowledge of 
God is always on the in- 
ereafe, and fo is their hap- 
pinefs j they approve of 
the whole conduct of Pro- 
vidence in all its myfte- 
rious windings j they are 
raviGied with the myftery 
of redemption, and fee it 
to be a rich difplay of the 
manifold 



tenance, mifery in every 
eye, and the blacknefs of 
darknefs in every thing a- 
round them, in that howl- 
ing land. 

16. Being all children 
of wrath, they have the 
moft awful difcord, and 
horrid jarring among them- 
felves, that can take place ; 
Yea, eve-y one has fuch a 
bitter tumult within, fuch 
difquiet of mind, fuch a 
wounded fpirit, (which 
fome in this life have found 
fo ill to bear, that, to avoid 
it, they have finifhed their 
prefent exigence, and 
luflied on eternal tor- 
ments), and fuch mental 
excruciation, that they are 
curfed and miferable be- 
yond our deepeft thoughts. 

17. Whatever they may 
know of God, they know 
and tremble , they con- 
temn the myftery of re- 
demption, quarrel with the 
whole conduct of holy Pro- 
vidence, and feel a grow- 
ing terror of the majefty, 
and averfion to the great- 
nefs and glory of that God 

from 



236 HEAVEN AND HE&L. 

manifold wifdom of God, from whofe prefence they 
and are delighted with are expelled, and whofe- 
thofe new difcoveries, wrath they endure, 
which in the light of glory 
they obtain, of the match- 
lefs and unfathomable per- 
fections of that God whom 
they love, ferve, and enjoy. 

****** ****** 



SOME 



SOME 

THOUGHTS 

MARRIAGE. 



SOME 

THOUGHTS 

ON 

U A II 11 I A G. E. 



arriage is honourable in all, and the bed unde- 
nted j" and yet marriage is not to be rufhed upon 
without ferious thought, and due consideration. We 
fhould not wiuh fo much to be married, as to be happily 
married. In view of which, I mail name fome things 
to which we mould give clofe attention before marriage, 
at marriage, and after marriage. 

When a young man wifhes to fettle in the world, and 
fo looks out for a help meet for him, inftead of making 
beauty, or fomething worfe, his objecl, let him feek 
for one with qualifications which can make the married 
flate happy. And the firft I would recommend is reli- 
gion. Though a bad temper with religion may be 
troublefome, yet without it it would be intolerable. 
Amidft fo many who have the form without the power 
of religion, it is no wonder though one mould fome- 
times milt, ke \ but if you feek iuch an one from him in 
fincerity, who knows all 1 earts, you (hall not leek in 
vain. 

I cruld r ay much to enforce fuch a choice ; but if a 
perfon has no religion himfelf, he will not readily efleem 

it 



240 



SOME THOUGHTS ON MARRIAGE* 



it in another. The mm, however, that fears God, will 
be folicitous to be equally yoked with a believer, and to 
have for the partner of his joys and cares below, the 
fame peribn who ihall be the partner of his fongs and 
blifs above for ever. It will be his anxious with fo to 
live in the married ftate, " as heirs together of the grace 
of life." It muft be (hocking to a child of grace, who 
believes that God dwells with him, and fends his holy 
angels to be miniftering fpirits to him, to have every 
ground to fear, that Satan and the foul fiends of hell 
are day and night haunting and haraffing the wife of 
his bofom, and that fhe Ihall at laft be condemned to 
dwell with them amidft devouring flames for ever. The 
beft faint has fach a body of corruption within him, that 
he has need of a fpur to devotion, and not of a check, 
And though the unrenewed perfon mould be guilty of 
no grofs fin, nor hinder the other in the performance of 
religious duties, yet the carnality of their cohverfation 
will be a dead weight on the child of grace, and clog 
him in his way heavenward. There may be fome ex- 
ceptions to the above, as when the impiety and peevifh- 
nels of the one has fent the other the oftener to the 
throne of grace ; but the fad experience of many can 
tell, that though grace in one perfon cannot make an- 
other holy, yet fin can communicate defilement where- 
ever it touches, Plaggai, ii. 12. 13. becaufe there is cor- 
ruption in the greater! of faints, but there is no grace in 
the leaft of finners. 

Again, what comfort muft it yield to the one of the 
parties, when the other draws an equal yoke in bring- 
ing up their family for God, and efpecially on a death- 
bed, to think that the furvivor will infirucl the dear 
young ones in the fear of God ! 

1 Moreover, 



SOME THOUGHTS Otf MARRIAGE. 



241 



Moreover, perfons of this character will fludy an 
equalnefs of temper, which will render dorneftic life 
happy, and will .alfo bear loffes and croffes, poverty or 
reproach, the diftrefs or death of relations, with an 
equality and magnanimity of mind, which nothing but 
religion can infpire. 

An erroneous opinion prevails with fome, that if per- 
fons are eminently pious, they muft of courfe have a 
crabbed temper j as if grace and good nature could not 
dwell together. Now, though it cannot be denied that 
fome ferious perfons are of an unhappy temper, yet there 
are many in whom heavenly grace, like jewels of gold 
in piclures of filver, is planted on fuch amiable difpofi- 
tions, as cannot fail to be efteemed by every obferver. 

2. A fecond qualification I would recommend, is that 
fhe have a competent fhare of good fenfe. By this I do 
not mean a fuperior degree of wit, to ciiticife every 
perfon, and carp at every thing faid or done in her pre- 
fence ; but fuch a flock of good fenfe as will prevent 
her from being peevifn or impertinent, fullen or talka- 
tive, .pert or arlecling an haughty referve ; and, on the 
other hand, will make her affable and obliging to all, 
efteemed in every company, and enable her to guide her 
every affair with difcretion. No man would wifh himfelf 
or his wife to be the jeft of every company, or that others 
mould always be entertained at their expence j how 
fhocking, then, to wed an idiot, cr a fool, from fome 
fordid views of intereft ! A proof of her good fenfe 
would be a turn for books, and a tafle for reading, not 
romances and novels, but religious and improving books. 

3. It would be agreeable to find one that to good 
fenfe joins good nature. Solomon fpeaks much of the 
clamorous, the contentious, the brawling, and the angry 

X woman. 



SOME THOUGHTS ON MARRIAGE; 

woman, which (hows how bitter life mull be in fuch-fo- 
ciety, and how agreeable to be connected with a perfon 
pofleffed of meeknefs, mental ferenity, and good nature ! 
Grace is an excellent curb to ill nature, but ill nature 
is a bad neighbour to grace, and often does a world of 
mifchief in families. 

4. Perfons who would wifh to wed happily, (hould 
marry thofe that have honeft connections j for though 
we cannot anfwer for the conduct of all cur friends, yet 
it is comfortable that our relations be not a grief of 
heart to us, as Efau's wives were to Ifaac and Rebekah. 
Nor fhouid we ever be proud of thole friends, however 
much aggrandifed with riches and worldly greatnefs, 
who are open enemies to God, and break afunder every 
facred bond. 

5. They ihould have an education Suitable to their 
flation, but efpecially a competent knowledge of the 
Chriitian religion. And the meaneft mould be fuch 
mafters of the Englilh language, as readily to read the 
Sible and other ufeful books, with ether accomplith- 
ments becoming their fex and department in life. It 
would be mean in a nobleman to give his children no 
better education than a poor mechanic gives his ; and it 
would be mad;, -els for thoie of common ltation to with to 
give their children the education of folks in high life. 

6. It conduces much to the happinefs of the married 
fiate, that there be an equality between the perfons. It 
is ridiculous in a nobleman or gentleman to marry his 
own maid-fervant, and dill more io for a lady to marry 
her own footman. Incidents will often happen, by 
which the inferior party will iee himleif affronted, or 
think that he is affrontec. Though a man of high rank 
mav eiteem his wife, although formerly mean, yet he 
may defpife her relations, which mult give her pain. 

Nor 



SOME THOUGHTS ON MARRIAGE. 



243 



Nor do the perfons that are married above their llations 
always behave properly, but often give reafon to fufpedl: 
that they rather married their eftates and ftation than 
themfelves ; — while, on the other hand, thofe that have 
married below their rank, when they have come to 
think coolly, fee their folly, but too late. 

Much precious time is fpent in courtfhip, but no man 
mould begin till he has thoughts of marriage. As " a 
prudent wife is from the Lord," he mould by prayer 
feek direction from heaven, and to this end mould fed 
apart fome time, that he may humble himfelf before 
God, and mourn ever the follies of his youth and the 
corruptions of his nature. In this we often mock God, 
while we feek direction, and in the mean time are fixed 
on the object. But in nothing do we more need di- 
vine direction, for in nothing do we walk more in the 
dark, than in the choice of a wife. Fancy is apt to 
impofe on us, or views of intereft to betray our judge- 
ment. We may have no means of getting her charac- 
ter, except from perfons that are partial in her favour, 
Befides, .we cannot know the heart ; and how many, 
after maintaining a fair character fcr a long time, have 
turned out both bad ChriHians, and bad huibands and 
wive?. And therefore we fhould depend more on the 
conducl of Providence in this affair, and net lean to our 
own underitanding. 

I would alfo recommend greatly, an upright and 
ingenuous conduct in courtfhip. To deceive here is 
intolerable, and feldom goes unpuniihed. Much time 
is fpent idly on this affair, therefore perfons ought to 
be plain and open, fair and candid, to one another. 
When a woman, after giving you every reafon to ex- 
pect, marriage, begins to trifle, and willies to be off 
X 2 with 



244 



SOME THOUGHTS ON MARRIAGE. 



with you, then difplay a manly fpirit, and let her go at 
once j but never engage any woman's affection, and then 
leave her without any reaibn. Nothing can excufe fuch 
conduct in either, but fomething immoral in the charac- 
ter of one cr other, not known before. 

When perfons have agreed to be married, let it be 
Conducted with decency. Some have no happinefs but 
in crowds of guefls at their marriage ; bat the more pri- 
vate the better j and whatever the company be, the en- 
tertainment mould be like a feaft among Chriftians, and 
net like the revels of debauchees. It is remarkable how 
frothy at fuch times fome perfons appear, who pafs at 
other times for ferious. But as fome have died at feaft?, 
we mould behave always as dying men ; nor can any 
tell how foon the bridegroom or bride, that are enter- 
tained with mirth in their new houfe, may be carried 
out of* that fame houfe with mourning to the houfe of 
faience. 

Some perfons may think themfelves excufed from fa- 
rnily-worfhip at fuch times ; but I would fay to the 
bridegroom, It is fad to take up houfe without God 5 
and no guefis mould hinder him to implore the heaven- 
ly bleffing on his new relation. I fpeak to the ferious , 
this is a duty which, like the morning and evening "fa- 
crifice, mould never be omitted. It will be no excufe 
in the day of accounts, that fuch a day was our wed- 
ding-day, and therefore we had no family-wcrlhip. The 
duties of the clofet and of the family are not to be fu- 
pcrfeded byfeafting, or the prefence of a few guefts. If 
we refufe to hear God in the day of our profperity, (and 
what day is mere profperous in life, than when the 
bridegroom rejoices over the bride ?) he may refufe to 
hear us in the day of adverfity. 

Perfons 



* SOME THOUGHTS ON MARRIAGE. 



245 



Perfons that are entered into the married ftate, mould 
ftudy one another's tempers, fympathife with their weak- 
neffes, bear with their infirmities, cover their faults, and 
conceal their differences. When we can obferve the 
grace of God in one fo nearly related, it ought to cover 
many defects. And' the man that expofes his wife, ex- 
jpofes his other felf. 

The hufband ought to honour his wife as the weaker 
veflel. He mould refpect and efteera her, and that be- 
fore his ftrvants and children, when they have them ; 
and if in any thing he would advife, inflrucl, reprove, 
or admoniuh her, let it be between themfelves alone. I£ 
an hufband (hews the leafi difrefpeft for his wife, the in- 
fection will foon feize the meaneft fervant in the houfa, 
A rigid authority may force compliance, but will never 
make a better wife $ while, on the other hand, it muft 
extinguish love, and may make a woman of fine feelings 
miferable. Love between hufband and wife is like two 
burning coals, which, laid together, ailift each other, 
and increafe the Eame , but remove the. one, the other 
grows' languid, or goes out. 

Again, the wife is to obey her hufband in all lawful 
things, and look on his will as a law. She is to efteem 
him as a covering of her eyes, her guide, protector, and 
ornament. And if fhe fees him do fome things amifs, 
fhe is, in the moft insinuating manner, between them- 
felves, to fpeak of it to him alone. If in the manage- 
ment of the houfe, or any affair, they have different 
views, neither of them is to be too pofitive. They are 
carefully to avoid all fallies of pafiion, and^rnuft never 
be both angry at once, nor mould the one argue with 
the other in the time of their paffion. They mould 
have no fecret affairs, no feparatc intereits, but the 
X 3 profperity 



246 



SOME THOUGHTS Otf MARRIAGE. 



profperity of the family mould be the endeavour of each. 
Above all things, they fhould ftudy to improve each 
others graces j and as the hufband is never to neglect 
family -worfhip, fo in his abfence, the wife, before her 
maid-fervants and children, is not to omit it. Where 
grace rules in the heart, no arguments are needed and 
■where this is wanting, none will prevail. Bafhfulnefs 
may hurt fome, but it is a fhame to be afhamed of fer- 
ving God. Philip's four daughters prophefied, and Le- 
muel's mother compofed for his inftrucHon. The firfi 
or fecond performance will remove the fhame. 

Another thing I would recommend between the mar- 
ried pair, is, that every night after they are in bed, a 
fhort prayer fhould be made one night by the hufband, 
and next night by the wife. If any difcordance or dif- 
ferences have taken place between them through the 
day, by addreffing jointly a throne of grace, it is to be 
hoped that their difputes will die away, and that they 
will go to reft in peace and amity. Befides, by this 
practice they fall afleep in the heavenly prefence, and 
clofe their eyes with fweet imprerHons of God on their 
mind?. 

When Heaven is pleafed to blefs with children, the 
parents are not to be proud, but thankful and humble. 
Whenever the mother perceives life in the foetus, the 
parents are to pray for the immortal foul, wreftle for its 
welfare ; and in this view, it would be proper to fet 
apart a day, or fo much of a day, either feparately or 
both together, for prayer, and then dedicate the child 
to God, and implore an happy hour for the pregnant 
woman j for who can tell, but mother, or child, or 
both, may die, but death in Chrift is fafe to the dying, 
and fatisfaclory to the living \ however, preparation for 

death 



SOME THOUGHTS ON MARRIAGE. 



241 



death in ourfelves and neareft friends will not haften 
death, but make it lefs awful when it come?. 

A very difficult duty it is to bring up children for 
God. Many trials parents ought to lay their account 
with refpefting their children, on which account they 
ought to walk circumfpectly, and be always on their 
guard. They may die young, may be overlaid, even by 
a careful mother, in the night, may die fuddenly, may 
perifh by fire or water, or by a fall, may be killed by 
the kick of a horfe, or the goring of a bull, or the bite 
of a mad dog, may be cut off by innumerable things a- 
round them, or by the difeafes incident to their ftate j fo 
that we need not wonder to fee our children die foon, 
but may be furprifed to fee them arrive at maturity. 
But as foon as they begin to know any thing, let them 
be taught the fear of God. They mould be prefent, 
and taught to be quiet in the time of family-worfhip. 
Some allow their children to be carried out by a fer- 
vant, becaufe they are noify in time of prayer j but this 
is a bad cuiiom, and mould be avoided. Again, they 
mould be gently corrected for faults when very young, 
and as they grow up, kept at a proper dlftance, avoiding 
an extreme of fondnefs, or of feverity. Too much 
aufterity may crulh them, and too much indulgence may 
fpoil them. Never correct a child but for a fault, nor 
for every fault - 7 and when you do it, do it to purpofe. ? 
but net in a paflion, left you (hould maim them ; nor 
without prayer for a bleffmg on the rod, left it (hould 
not profit them. 

As they grow up, great care is requisite to form them 
aright, for though grace can only do this, yet we muft 
ufe our endeavours. The firft thing children can notice, 

is 



243 



SOME THOUGHTS ON" MARRIAGE. 



is what panes in the kitchen, and among the fervants } 
but we (hcuild rather fuffer fome lofs than encourage 
them to be tale-bearers and accufers ; for if encouraged 
in this, it will make them attend to nothing but what 
they think will be agreeable information to their pa- 
rents, and when once their confidence is fecured, they 
may tell falfehood as well as. truth. Befides, what a 
pity is it that the peace of a family mould depend on 
the tattle of children. Nor mould the mafter or mif- 
trefs of a houfe wiih to know every trifle that is done by 
their domeflics •, and for this reafon, a child mould be 
checked as if he were telling a falfehood, though we 
know that he is telling the truth, which will be an. ef- 
fectual means to prevent his ftory-telling; and when 
they go into their neighbours' houfes, they mould 
never be fuffered to tell what they have. heard, or what 
they have feen, fince, in the prefence of children, people 
are not on their guard, and fo fecrets may be divulged 
by thefe little fpies, that may fet a whole neighbourhood 
by the ears. 

Again w 7 e mould take great care that children tell the 
truth, all the truth, and nothing but the truth j and to 
guin this noble end, in their prefence we mould tell no 
lies in joke, or any thing marvellous, which, as they 
grow up, they find w T as an imposition, on their ignorance. 
We mould forgive every little fault on condition they 
tell the truth, and do not commit it again ; and when 
they lie or equivocate, we mould correct them feverely, 
and be at pains to convince them it is not fo much for 
their fault that we chaftife them, as for their lies and 
equivocation. 

Honefty is another virtue we mould inculcate on our 

children. 



SOME THOUGHTS ON MARRIAGE. 



249 



children. When they find any thing dropped by the 
way, they ihould never be commended for it, nor indul- 
ged with retaining it, though but a trifle j but they 
mould be fet a-feeking for the owner, that it may be 
refiored. When children find reception at home for 
every thing they find, if of a covetous difpofition, they 
will ileal from their play-fellows, or neighbours, and 
/till fay they found it. They ought to get correction 
Ai found to have cheated their play-fellows in exchan- 
ging toys of any kind, or to have broken their proraife, 
and fuels like. 

As they are naturally quarrelfome, they mould be 
corrected for being in broils and fquabbles, though they 
pretend that they were innocent, and only flood on their 
own defence. Did all parents thus deal with their 
children, we mould not hear of murders committed by 
ichool boys. 

All difpofition to cruelty mould be difcouraged m 
them, as cock- fighting, burning toads, and tormenting 
other creatures, as fparrows, frogs, mice ' y and when it 
is neceffary to hang dogs, or drown whelps, boys mould 
not be employed, left they learn a favagenefs in their 
temper to fport with the pains of dying creatures. This 
may feem trifling, but the republic of Sparta, I think, 
hanged a boy that was feen cruelly putting birds to 
death, left, if he came to the magiftracy in the com- 
monwealth, he might treat his fellow-citizens fo. On 
the other hand, they Ihould be taught to fliew pity to 
any in diflrefs, to give feme of their bread or meals to 
poor or fatherlefs children that may be playing with 
them, and to feel for others in pain. 

They ought to be brought up with a profound regard 

• - to 



250 



SOME THOUGHTS OK" MARRIAGE. 



to the Sabbath, kept within doors all day, not fufferei 
to play with their toys, or to fpeak idle words, but to 
keep filence, and, if arrived at any degree of underftand- 
\ng r to liften to what is read \ and if they can read, to 
read themfelves. Leave them to themfelves, they are 
deftroyed \ but habituate them early to good, and under 
the cfcvine bleffing they {hall be ufeful in their genera- 
tion, and a credit to all their connections. When very 
young, they fhauld be taught to pray in a few words, 
twice a day at leaft. None can tell how foon a child 
may be brought to the faving knowledge of the Saviour-, 
but we are ftill to be in our duty, leaving the event to 
God. They ought alfo very early to be carried to 
church, and made to repeat the text at leaft when 
they come home, and more and more of the fermon as 
they grow up. Chrift fufFered little children to be 
brought to him, ana hlefTed them, and to him, in his or- 
dinances, they mould ftill be brought. 

A great weaknefs in parents is, that they will not 
eajily believe any thing -amifs in their children, and 
count the friendly informers only enemies and detrac- 
tors. But corruption fpreads through the whole hu- 
man race, and why mould we not believe that our chil- 
dren are naturally depraved as well as others ? fo, if we 
hear, that when out of cur prefence, they do any ill, ufe 
minced oaths, or fwear, we mould correct them feverely. 
Again, children mould be taught equally to refpeci: both 
parents ; and when the one wifhes to correct for a fault, 
the other mould not prevent it. 

Nor ihould parents have favourites among their chil- 
dren, fince they fland in the fame relation to them all 
and have the fame duties to difcharge to them all. If 

2 



SOME THOUGHTS ON MARRIAGE. 251 



as they grow up, fome mould difplay more fweetnefs of 
temper, or a greatei difpofition to what is good, it were 
lefs for parents to have a piedileclion for thefe ; but 
when they have nothing to recommend them above their 
brothers and -fillers, except that they were the firft-born, 
or are called after a father or mother, and yet there is 
fuch a fondnefs conceived for them, that their faults arc 
all overlooked, and their follies indulged, is a capital 
rmftake in the conducl of parents. Such children often 
are a grief of heart to them while living, or a difgrace, 
when dead, to their very memory, Some parents are 
too indulgent to all their children, which hinders them 
from being ufeful members of fociety. Unlefs they be 
polfeiTed ot a great Hock of mother-wit, they are nei- 
ther iubmiiTive fervants, nor proper apprentices, nay, nor 
good hufbands and wives j fo much influence has a gcod 
Gr a bad education on their whole after life ! 

Again, children mould be taught a becoming filence 
m the prefence of their parents, and checked if too 
talkative j nor while young mould they be admitted of 
their council, to know 7 every thing, hear every thing, 
and give their opinion on every point, left it make them 
too felf -fuffkient in their own eyes. 

As foon as psfiible they mould be fent to fchool, and 
fitted for fome honeft employment in the world ; ai d 
teachers mould not impofe on parents, who, indeed, too 
often are willing to be impofed on, but tell them what 
genius their children have, that they may not allot 
thofe to any of the learned profeffions, who would make 
more ufeful mechanics. As foon as they form connec- 
tions, or chufe companions, care is to be taken that it 
be not with boys of bad dilpofitions, or given to any 
thing wicked. 

Though 



2§2 SOME THOUGHTS ON MARRIAGE. 



Though no boy mould be compelled to chufe a trade 
by his parents, yet they fhould direct him in the choice, 
and fhould felecl that bufinefs that has the feweft mares 
attending it, and in which they may have the feweft 
diftraducns in ferving God. The profpecT of gain or 
honour has undone numbers. Wo to the parents that 
fend their children to iilands to amafs fortunes, where 
even the profefiion of religion is not to be found ! 
Little do they mind what our Saviour fays, who is the 
faithful and true witnefs, " What is a man advantaged, 
if he mould gain the whole world, and lcfe his own 
foul ?" The army and navy are alfo the ruin of many a 
hopeful youth. When parents are putting their chil- 
dren to fome employment by which they are to fupport 
themfelves and families, they mould implore the direc- 
tion of heaven, finee in all cur ways we are to acknow- 
ledge God, who then will direct our fteps. Befides, 
they_ mould put them apprentices to fober mailers, who 
have a religious conversation in their own families. 
Even then parents are to keep a fhict eye over their 
morals. Nor mould their pockets be kept full of 
money, nor altogether empty. I have often wondered, 
when parents wrote to their fons at a diftance, to find 
not one good advice, not one wcrd of religion in their 
letters. Yet a feafonable word might recal to their 
mind the many good inft ructions they got at home, and 
flop them in fome career of folly. 

When parents intend a fon to fludy divinity, they fliould 
not devote him to it from the crsdle, fo that, qualified 
or not, called or not, he muft be a preacher of the 
gofpel. He ought to be a boy of fine parts, and, as far 
as we can judge, of true piety, otherwife, even after a 

courfe 

I 



SOME THOUGHTS ON MARRIAGE. 253 



courfe of education, he mould be directed to fomething 
elfe. 

One memorandum I would give to parents, and that is, 
that their children are mortal. When they have exerted 
every care, and been at every expence with them, when 
they are juft fettling in the world, beginning to do well, 
or are become the fupport and comfort of their declining 
years, then death may come and fweep them away. 
How heavy fuch a ftroke is, none can tell but fuch as 
feel it. 

The lafl concern that lies on parents, is to fee their 
children comfortably married ; but often here, as in 
other things, " the love of money is the root of all evil." 
As children ought to confult their parents, fo parents 
ought not to carry their oppofltion to the choice of their 
children too far, unlefs they were going to wed fome 
abandoned perfon. Let neither money ncr intereft warp 
the parents judgements ; but let them always wifti their 
children married on religious and fober perfons. 



-Y 



A 

STRANGE NARRATIVE 
THE CASE OF A YOUNG GENTLEMAN 

IN A MAN OF WAR. 

BY AN EYE-WITNESS. 



Y 2 



TO THE READER. 



AS the gentleman to whom the following Narra- 
tive refers may be ftill alive, as the Captain is, and 
employed under Government, and now at fea, the 
Writer of thefe pages begs, that if any of the of- 
ficers know what became of him, and be in Great 
Britain, they will pleafe fend a letter to the Pub~ 
limer of this, giving a full account. Or if thefe 
lines fall into his own hand, he mull know the 
writer, and is requefted to correfpond with him ? 
which perhaps may be yet for his advantage* 
None but fea-faring people can give the informa- 
tion requefted. The account is faithful, but it was 
thought proper only to give the initials of the 
name. Let every reader reap advantage from the 
Narrative. 
Dec. 1774. 



It appears from this Advertifement that the Au- 
thor had intended to publifh this Narrative. What 
prevented the execution of his purpofe is un~ 
known. 



i 



STRANGE NARRATIVE, &c. 



On Board his Majefty's Ship P ■ d, 
commanded by M. A. Efq. Dec. 1759- 

]Mr D. L. had been religioufly educated, but had 
early been led aftray, though not without convictions, 
which he too often ftifled. He had been in the navy 
for fome years, where his courfe of life was much of a 
piece with that of others. 

In December 1759, being a little indifpofed, he flaid 
much below, (for he was a midihipman), and read a 
good deal on the " Gentleman Inftructed." It was ob- 
ferved, too, that he chofe to be much alone, which was 
impoffible but when in bed j fo that I have feen him 
fcarce fix hours up through the whole day. I aiked 
him how he could fleep fo long ? He told me, that he 
ilept not four hours out of the four and twenty. His 
countenance was fad, and fomething feemed to fit heavy 
on his foul. Two things I obferved with joy : 1. He 
read frequently in the fcriptures \ 2. He could fpeak, 
yea, be in a pafiion, without dropping an oath, which 
before was too habitual to him. 

Some time paffed on without any remarkable altera- 
tion ; but on a certain Sabbath evening, he was fo un» 
eafy in his mind, that he could not keep from throwing 

his 



A STRANGE NARRATIVE. 



his body from fide to fide, and groaning inwardly. I 
was going to fpeak to him, when be aiked if he could 
get fome drops for a finking of fpirits ? Bur I knew the 
caufe was what no medicine could remove. He went 
immediately to bed, fo that we were prevented from 
converfation about his fituation at that time, and it was- 
fome time before an opportunity occurred. One night, 
however, being alone, we introduced the fubjecl, when 
he burit into tears, and told me, that he had fuffered 
what no tongue could tell ; and that he was at fuch a 
pafs fometimes, that, had it not been for his immortal 
part, he could have thrown himfelf overboard. I re- 
minded him of the freenefs and fulnefs of grace to re- 
penting finners \ for he feemed rather to need comfort 
than conviction, and rather to verge on defpair than 
prefumption. He faid he durft not defpair of the mercy 
of God, but at times there was fuch a weight on his 
heart, that he could fcarce fupport under it,, and that 
fometimes furely he was delirious. " O what I would 
give," fays he, " for a quiet mind ! and what is all the 
world to me without it r" I told him,, that fin was bit- 
ter to all, either in a fincere and godly forrow, or in 
that place where repentance comes too late j and that 
it was better to travail in the pangs of the new birth, 
than to live and die without one ferious thought ; and 
that though his condition was hard, yet it was hope* 
ful. 

It was now February 1760, and we were lying on the 
coaft of France. One day, when he was very uneaiy, 
1 gave him the 77th Pfalm, which he read, and burfl 
out in tears. I told him, if God dealt fo with his fa- 
vourite ones, could he think it ftrange, when Heaven 
bad been waiting for him fcr years and 'days, that God's 

hand 



A STRANGE NARRATIVE, 261 



fiafid mould lie heavy on him for fome tlme^ if there 
might be mercy in the end. A gentleman afking him 
if his head ached, " Oh !" fays he, after he was gone, 
u it is not my head, but my heart." Thofe that flept 
near him took notice of him, for in the night-time he 
could not forbear crying out in the anguim of his foul. 
He longed greatly to be free from a man of war. I 
advifed him to write his cafe, and his refolutions againft 
fin, and that he Ihould make a folemn engagement to 
God. 

Feb. 20. He flept little or none all night. On the 
2l(t he faid, " Had I ten thoufand kingdoms, I would 
give them all for a quiet mind." A little after, he. 
cried, " O how contentedly could I live a beggar all 
rny life-time, with this provij^ that I lived in eafe ! 
Oh !" added he, " how miferable a wretch am I, who 
reft neither night nor day !" I afked him if it was any 
particular thought, or the fear and apprehenfion of 
wrath, which made him fo uneafy ? He faid, fometimes 
lie was driven almoft to the brink of defpair j at other 
times there was an infupportable weight on his foul that 
he could not account for, nor, by all the arguments he 
could ufe, get rid of j that he was fometimes afraid of 
being driven to do violence to himfelf j at other times 
bafe fuggeftions were thrown into his mind, which made 
him very uneafy , and what added to all, was the dread 
cf continuing long in that condition. I advifed him to 
amufe himfelf with reading the fcriptures ; that God 
might be found in his word read, as he had not the op- 
portunity of the word preached j and to be frequently 
in prayer. He faid he was in that exercife often j but 
when he was in fuch anguifli of foul, he had no compo- 
sure of mind to pray) " for," fays he, <s I furely am 

delirious. 



+62 



A STRANGE NARRATIVE. 



delirious at times." I told him I was afraid Satan had. 
his hand in it, for he endeavours to drive men to oppo- 
site extremes, to prefume on the mercy of God, while 
they are following the ways of fin j or to defpair of 
it, when leaving the paths of vice. 44 My comrades," 
lays he, " obferve me now, which makes me a little un- 
eafy for they could fee him at times tolling and tum- 
bling in his bed ; and concern dwelt on hi« countenance. 
I gave him the 4 2d and 43d pfalms to read, and we 
continued in difcourfe a good while, which diverted his 
melancholy thoughts. 

At night, as he had long wanted fieep, he got foms 
drops of laudanum. Next day he told me he had never 
fhut his eyes till four in the morning, and then but for 
a little. He faid his leg- trembled under him, and that 
fometimes he himfelf trembled. He was pretty quiet 
through part of this day, and at night was invited to 
fome company \ but eating little, and fleeping lefs, a 
fmall quantity of liquor made him merry, and his com- 
rades congratulated him on his recovery, as they called 
It. But next morning his anguiuh was fo great, that 
toffing things from him, they faid among themfelves he 
was gone mad. He rofe, and feemed very difquieted j 
" Oh !" fays he^ " I have had hardfhips, hut all that 
ever I had were lefs than nothing to what I have now ; 
for," fays hej u a wounded fpirit who can bear ?" I 
advifed him to write his cafe, and relolutions as to re- 
formation, which might be an ufeful memorandum t& 
him in time to come. He read the ic2d pfalm. 

On Sunday the 24th, an old acquaintance came a- 
board to fee him, and he made a great deal too free 
with the Lord's day } he diverted him pretty fnuch, but 
their difcourfe had nothing facred or ferious in it. Next 

day. 



A STRANGE NARRATIVE. 



day, he felt himfelf very uneafy, and faid he deferved it 
for yefterday's works. He complained of his fight be- 
ing weak, his memory worfe than ufual, and his judge- 
ment greatly gone \ from which circumftances I con- 
cluded he had fome bodily diforder, and even, after all s 
I was afraid that his forrow was not thoroughly godly, 
^but durft not judge the fmall beginnings of grace j nor 
durft I lay open to him his defperate condition, left he 
had been driven to defpair at once. 

March I. 1760. Going to his bed, I found him in 
tears, and afked him how he was \ he faid the arrows of 
the Almighty were piercing his fpirit. Afterwards he 
faid, " I am a reprobate I" I told him that it was no 
fign of being a reprobate to be afraid of being one \ 
but, befides, that it did not concern us to trouble our- 
feives with unrevealed things. A little after, fays he, 
44 But I think this is a fign of it, that I can find no 
reft j this is furely divine wrath." I faid, chaftifement 
was a fign of fonftup, for it was fons, and net baftards, 
that endured it. " Oh!" fays he, " in a little I mall 
go down to the filent chambers of the grave !" 

2, S.ibbath, in the morning, I found him very un- 
eafy, and he told me that he had never (hut his eyes all 
laft night, fo that he did net expect to live long. I 
aiked him what kept him awake ? He faid, when he 
was about to fall into {lumbers, fome fearful thoughts 
made him ftart. I reminded him of laft Sunday's work ; 
he faid it had made him very uneafy. 1 read to him 
fome portions of fcripture, and he lamented that our fi- 
tuation would not let us join in prayer, but begged me 
never to forget him when alone. 

3. In the mcrning he told me he had flept none all laft 
night alfo, and faid he was going the way of all living, 

and 



£64 



A STRANGE NARRATIVE. 



and wanted to hear fome words of comfort. We fpoke 
a good deal, but he faid he was afraid he was an Atheift. 
I afked him, Did he not believe there was a God ? 
• Sometimes," fays he, " I do, and foraetimes not j and 
thefe are the thoughts that torment me, for I think God 
will never have mercy on me, when fuch thoughts com^ 
into my head, and thence arifes my pain j fometimes, 
too, I am made to doubt if there be a future ftate." I 
sfked him if thefe doubts gave him pain, or if he ad- 
mitted them as a favourite opinion ? " No," fays he, 
** it racks me that ever they come into my mind ; and 
then how can I believe, or expe6i mercy from God, 
when at any time I doubt of his being ?" I told him 
they were fuggeftions of Satan, and I produced fome 
arguments to confirm him in the belief of a God, and 
a future ftate. " But," fays he, " God will punifh me 
for thefe thoughts." I told him, if he Arove againft 
them, and mourned over them, they were his affliction, 
but not his fin. He would often cry for mercy : " O I" 
fays he, " I would give a world of worlds to be in your 
cafe !" 

6. He faid he defired to hear fome comfort for his 
future ftate. I then Hated to him the vaftnefs of divine 
mercy, through the merits of Chriit, the fulnefs of the 
promife, and the freenefs of the gofpel-call. He afked 
w ? hat comfort or hope he might have, and begged me 
not to flatter him \ and when I enlarged a little on the 
prcmifes, and the faithfulnefs of the Promifer, he put 
up many a petition : " O !" fays he, " in the midft of 
deferved wrath remember mercy ! O be reconciled to 
me I" 

On the following day, he fent for me, and defired me 
to fpeak with him j and that we might not lay a falfe 

foundation 



A STRANC2 NARRATIVE. 



265 



foundation in fo weighty a matter, I laid before him 
the heincufnefs of his paft life j how he had finned 
againfc a good education, againft the cries and checks cf 
his own confcience, and, againft his knowledge, had 
blafphemed the facred name of God, and profaned his 
holy day, wallowed in uncleannefs, and committed all 
fin with greedinefs, and that not only for months, but for 
years, even while Heaven prevented him with mercies, 
and exercifed patience towards him. At which, ob- 
ferving him to make in his bed, I afked him what made 
him to tremble ? He faid it was horror. " But then," 
faid I, " caft your eye to the other fide, and fee that the 
blood of Chrift cleanfeth from all fin j that though your 
fins were like great mountains, the fea of meritorious 
blood could cover them 3 though your iniquities were 
like thick clouds, God could blot them out." He put 
up many petitions. 

8. — When I fawhim, " Now," fays he, " what thoughts 
think you come into my mind ? That I am not chargeable 
with my fins, fmce I have not free-will ) for how can I 
help committing what I have not a free-will to forbear ?" 

I told him that no man, either in a gracious or a natural 

II ate, was necc-ifitated to do the duties, or commit the 
vices proper to either flate, as a fione tumbles downhill 
by its own w T eight j for the will of the finner, through 
natural depravity, went always fpontaneoufly after what 
was bad, and the will of faints, who are made willing in 
a day of power, being renewed, fweetly inclines towards 
what is good } therefore is that exprefiion, " I will 
draw them with cords of love, and bands of a man." 
No man now has his will alike free in the choice of 
good or evil, for that would fuppofe him to be in the 
fame flate with Adam before the fall, but his will is al- 

Z ways 



266 



A STRANGE NARRATIVE. 



ways prone to that which is evil, till renewed by grace. 
" Then," fays he, " as I had not grace, how could I but 
chufe that which was evil ?" Well, faid I, whofe fin 
is that ? This is your depraved ftate, the effects of origi- 
nal fin conveyed to you from your £rft father Adam, 
for which you juftly may be damned, though you had 
not committed one actual tranfgreflion. But how often 
have you finned againft light, and the upbraiding of your 
confcience, fo that, with the heathen, you are without 
excufe. He faid he argued againft thefe thoughts, yet 
they ftill recurred. I told him he ought not fo much as 
entertain them, even to argue againfl them, to his own 
trouble, but believe what God had faid, " O Ifrael ! 
thou haft deftroyed thyfelf." Then he breathed many 
requefts to be freecl from thefe thoughts, and we talked 
s good while together. 

One day hearing one fwear, " Oh," fays he, " that was 
the way I ufed to exprefs myfelf !" Another time he faid, 
*' How (hall I know that my repentance is true ? What 
if, were I to get better, I mould return to my finful 
way ?" I told him to be iincere toward God,^and rely 
on all-fufEcient grace. 

o. — 1 alked him, how he was ? " Ke faid, I am dyings 
under the hand of a mighty and juft God j but were I 
reconciled to him, I could leave the world willingly." 
He had flept none that he knew of all laft night. He 
faid he had fome rays that refrefhed him greatly, but 
they were gone. I found him always. in prayer. " Oh," 
fays he, " I defire to be found in him, not having mine 
own righteoufnefs, but the righteoufnefs of Chrift my 
Saviour." 

The fame day, when I vifited him in bed, " Oh," fays he, 
il my heart is rifen up in rebellion againft God ! I was think- 
ing," fays he, " but what, I dare not tell ycu j I am in 

defpair, 



A STRANGE NARRATIVE. 



267 



defpair, I am in the agonies of the damned !" Upon 
which I fpake to him, and told him God was as willing 
to fave him as he was to be faved. " How know you 
that ?" fays he. '« From the fcriptures of truth,'* re- 
plied I, " through which we mould have comfort.'" 
Then he faid, " O Lord, banifti, banifii, banilh thefe 
thoughts, and let me get the victory through Jefus 
thrift my Lord." 

Going to him again, I gfked how he was ? " Oh," 
fays he, " in a miferable condition ; I thought before I 
was bad enough, but now I feel the height of mifery ; 
thefe thoughts torture me." " But do they not be- 
get an uneafinefs in you ?" " Yes," faid he. " Well, 
what is that frGm r" Why," fays he, " from the dread 

of eternal wrath. O my dear Mr M , could I be 

like you !" A little while after, " Oh," fays he, " a 
godly Hate is an happy condition ! O were I in that 
Hate ! I pray with my mouth, but my heart goes not 
with my mouth j I defire, but defires will never 
do., Every one defires to be faved. Oh I my condition 
is miferable, for I feel the agonies of the damned, 
for I cannot have honourable thoughts of God ! O vil- 
lain that I am, to have fuch thoughts of God ! I was 
difquieted before, and could not tell for what, but now 
I plainly fee it is thefe thoughts that torment me." I 
fpoke a little to him. " I know," fays he, " that fo and 
fo I ihould think and believe, but I cannot." I fpake 
of getting fomething for him againft night, to procure a 
little reft, which he had wanted fo long : " Oh," fays he, 
" how can my body reft with an afflicted mind, afflicted 
with the fear of that awful and tremendous God who 
will juftly punifh me r" A little after, he faid, " O what 
I xnuft endure to eternity ! This is a dreadful thought I" 
Z 2 He 



268 A STRANGE NARRATIVE. 




He faid, lie was torn with awful thoughts : " Oh ! mud I 
die 2nd perifn eternally ? Oh ! did 1 ever think to come, 
to this ! but he has juftly given me over for my former 
fins." A while after, I aiked him if he was like to fall 
afieep ? " How can I," faid he, " fieep, who have no- 
thing to expect but everlafting mifery ?" I bade him not 
think fo hardly of himfelf : " O but," fays he, " my heart 
condemns me, and God is greater than my heart." 

I went, and many others, to fee a man that had drunk 
himfelf to death, in a fhort time, with fpirits. When I 
returned, " Now," laid I, " there is a foul departed into 
the other world without one ferious thought." " Oh !" 
fays he, " it were better for me to die fo, than have 
fuch thoughts as I have : for," adds he, 11 I am afham- 
ed to tell you what thoughts come into my mind ; fome- 
times I think God is merciful, but then, how is it that he 
damns the heathen ?" I told him, " God, as an abfolute 
God, could not mew mercy to finners j it was only in 
Chrift." I afxed if he inclined to fieep ? " Oh 1" fays 
he, " I mall fieep no more, till I fieep my long fieep." 

About midnight I left him, and about five next 
morning went to him. " Oh," fays he, " here is a dif- 
mal fpectacle." He had fiept none. A little after, he 
rofe, and walked to and fro in great agony. " O," fays 
he, " I am in the torments of hell !" Then to himfelf, 
" O Lord, I befeech thee, have mercy cn me, and 
change my heart. O fave me, fave me ! I refign myfelf 
to thee," and many fuch like petitions. He read, at my 
defire, the I2th pfalm, and we had much arguing. 

In the afternoon he fell into fome fhort fieep, and in 
that time he dreamed he was at home (in Ireland), and 
had got the better of all his afrliclions. A while after, 
I aiked him how he was ) he faid he had fome more com- 
fort. 



A STRANGE NARRATIVE, 



269 



fort, but his gloomy thoughts returned to hinij 
againft which he ftruggled ftilh 

Next morning he fent for me about five o'clock, and 
told me that he had been pretty quiet all night, though 
he had flept none j but that, when he was about to fall 
afleep, he thought himfelf juft a-dying, which made him 
ftart from his fleep. I told him it was but a wild no- 
tion, and to banifh it. Sometimes through the day be 
was very uneafy, and told me it was becaufe he could 
not condemn himfelf. After walking a while by him- 
felf, he faid he had gotten the length to fee himfelf guil- 
ty, and God juft, fo as to fcrrow for his fins ; 44 but," 
adds he, " how is it that I am full of horror ? I thought 
that godly forrow had always had a joy in it." I 
told him that forrow and joy could not be at one time 
in the fame breaft, but that godly forrow ended in joyy 
and that he ought to wait for it. A little after, fays he, 
6i I am in ablack defpairj" and in little more, 44 Now," 
fays he, 14 I am eafier." He continued fome time fo, and 
called for a piece of paper, and wrote fomething on it ; 
afterwards fays he, 44 I think myfelf in a new world." I 
bade him be thankful. 

That fame evening he was invited into another birth 
to fup 5 he went and continued two hours; but the com- 
pany was not what he mould have been in, for they pro- 
faned that great name by which we muft be faved. He 
went pretty quiet to bed, but was up before me next 
morning. I conid not help thinking he was a little de- 
lirious, though he fpoke fennbly. I afked him how he 
was - y he faid he was for ever loft ! I bade him not talk 
at fuch a rate : 44 What elfe," replied he, " can I con- 
elude, when I can neither condemn myfelf, nor repent ?" 
I bade. him make his requeft to him who could pour out 
Z 3 on 



270 A STRANGE NARRATIVE. 

on him the fpirit of mourning and Amplication. He faid 
he could not pray, and durft not lift up his face to God. 
I was ftupified at thefe expreliions, while he added, 
" How can I feek forgivenefs of thefe fins, in commit- 
ting which I cannot be convinced I am guilty ?" on 
which I renewed the argument with him. A little 
after, " Oh," fays he, " it is all over with me!" Then 
again he fays, 44 I am as fure of going into mifery as I 
am fitting here !" Then looking wiftfully on another 
meffmate and myfelf, he fays, 44 Oh ! I muft leave you 
all, and go into everlafting mifery ! I cannot pray j is 
not this a deplorable condition ? I cannot repent , Oh 1 
I feel my heart,' 7 clapping his hand on his breaft, 44 tear- 
ing out with agonies." A little after, he fays, " You fhall 
fee" — then flopping, paufed a little, and added, 44 Oh ! 
in what way muft I go out of the world ?" He then 
{hewed me what he had wrote,— _a prayer which might 
have drawn tears from any eye, and which, while we read 
it, drew them plentifully from his own. Then walking a 
good while by himfelf, confemng his guilt, and pleading 
for pardon in Chrift, fays he to himfelf, 44 If the anguifh 
be fuch here, what mult it be hereafter r" 

When we heard fome news that were not agreeable 
with refpecl to the war, 44 Yes,' 5 fays he, 44 I have fees 
the time when thefe news would have troubled me, but 
nothing of that kind troubles me now." I reminded 
him what company he was in lafi night : 44 Oh !" fays he, 
44 I am more like an imp than a Chriftian." A little 
after, he faid, 44 When you told me the ftory of Spira, 
I pitied him, but did I ever think to be in the fame con- 
dition r" Looking on a Bible lying on a table, 44 Oh !" 
fays he, 4i I have* no intereft in that book r" I once 
gfkecl if ever he was tempted to make away with him- 
felf? 



A STRANGE NARRATIVE. 



211 



felf ? " At firft," fays he, " I was •, but now I have too 
much fear of entering into the other world, to have any 
fuch thought." 

12. -— His language was much the fame as before. In 
the afternoon he faid he could not live long. 

13. — tie was very early up, but went to bed again,, 
Rofe again, and was pretty quiet through the day, du- 
ring which time we fpoke a good deal. He faid, 
" Never one was in my condition, for they have had a 
horror for their fins, but I have had a horror for my 
odd thoughts about my not being chargeable with ray 
fins." I afked him, if ever any of his difibiute acquaint- 
ance had argued with him in fuch a (train ? " Never," 
faid he. I bade him be watchful jigainft thefe thoughts. 
*' I have," faid he, " put on a refolution not to argue 
about thefe things at all, but to believe what the fcrip- 
tures have faid." 

About eight o'clock, he went pretty quiet to bed, 
but was up about twelve, and faid, when he awaked, 
he was in the greateft uneafinefs imaginable. He walk- 
ed a while, and then went to bed again. 

Next morning, I alked how he did ; " I cannot," 
faid he, " be worfe in this world 5 I am ready to fink 
under the different paffions of my mind. O ! a bad 
eonfcience is a fad thing. I fometimes fweat through 
horror, till you might wring my fnirt. A lad that is 
come of religious parents, and had a religious education, 
to be a caft-away !" Here we had feme converfation, 
which quieted him. He was pretty quiet through the 
day, and fat eafy. 

Next day, after he had been walking, he came and 
fat down, and faid, " Lord forgive me ! for I was 
tenanted to throw my felf out at the gun-room port, as 

there 



272 



A STRANGE NARRATIVE*- 



there was nobody befide me j but I thought this would 
be undoing myfelf at once." 

Next day, being Sabbath, J 6th, he was very uneafy, 
and extremely troubled, full or doleful complaints : 
" O !" fays he, " there is a great difference between a 
good and a wicked man ; the one has noble thoughts, 
which the other has not-" He complained often, that 
he could not have honourable thoughts of God as he 
fliould, but that his heart rofe up in rebellion againft 
God, and how would he have mercv on him ? Where- 
upon I fpoke a little to him. He faid, he was all in a 
ferment within. 

17. — He was much in the fame way, and continued 
fo till Saturday, 2 2d, when he flept feme, rofe, and wa* 
pretty eafy. He was invited to fome company, who 
were drinking merry ; he went, and, after drinking a 
little, was as merry as any of them, fung fongs, and 
feemed all fpirit. I was ferry to fee him fpend the mo- 
ments of his quietude in fuch a manner, and not rather 
in praifing God for his kindnefs. I was afraid, after all, 
that there was no change made in his heart ; for his old 
way of talking returned with his cups, that is, f wearing 
and curnng. He got drunk, and fat till tw r o o'clock 
Sabbath morning* 

About fix o'clock I heard him groaning very loud, 
About eight o'clock, I went to him, and found him al- 
znoft diftracted, tumbling and tolling, and throwing his 
arms hither and thither. I durft not fpeak of terror 
for fear of the confequcnees, and comfort I could not 
fpeak in truth. A while after, he aicfe, and was vaftly 
difquieted. I sfeed him, what made him fo ? (to fee if 
it was a fenfe of his fin). " How can it be otherwife,"" 
replied he, " when I have fuch a fearful profpect*be* 

fore. 



A STRANGE NARRATIVE. 



fore me ? This is an earned of what I mud feel to eter- 
nity, for my heart is hardened, and my fins too great to 
be pardoned." I reproved the lad exprefiion, and 
Withal let him know what his behaviour had been lad 
night, at which he feemed very ferry. Snuffing a 
candle with his finger, he threw it away : " This I can- 
not ft and," fays he, " and how will I endure ten thou- 
fand times worfe through eternity r" At another time, 
lie fays, " O that I had never been born ! I thought 
not that any mortal could have differed fo much in 
time, and what is that which is hereafter ?" A little 
after, walking to and fro in great anguilh, <s O where 
fhall I fly ?" fays he, with fuch a look as I never favv 
any mortal give. In the afternoon, teliing him I had 
heard him in the morning, " Yes,*'' fays he, " I am 
expofed all ever the fnip , but what is that ? for in a 
little I mail be expofed before men, angels, and de- 
vils." 

24. and 25. — He was pretty quiet, and continued fo 
all the week. When 1 fpoke to him, he faid, " No- 
body knows what I endure within. " He continued 
in much the fame w T ay for fome time ; but, one night, 
happening to drink too freely with fome company, he 
got the Vvorfe of liquor, and next morning, he aiked, if 
he had fworn, or faid any thing amifs lad night ? I told 
him he had \ — at w ? hich he feemed very forry. He 
could not compofe himfelf to reading on any book. 

April 6.— He fat in his bed, fometimes lleeping and 
fometimes awake, till four o'clock in the morning, and 
at night drunk more than an Englith pint of fpirits out 
of a bottle he kept by him all night, thinking that a 
mouthful made him deep 5 but he, being difordered by 
the fpirits, or his own troubled mind, on the 8th of the 

month. 



274 



A STRANGE NARRATIVE. 



month, defigtied to throw himfelf overboard, but way 
hindered. At night, when he went to bed, I would 
let hirn have no fpiiits, at which he was not well plea- 
fed j and after he was gone, I fpoke to the officer of the 
watch, and had a fentry fet over him, left in the night- 
time he Pnould do himfelf any harm-. Next night, I 
continued the watch, but, about eleven o'clock at night, 
fame men on deck thought they faw him come up, and 
acquainted an officer on the quarter-deck r who w r ent 
over the main-deck feeking for him, but not finding 
him, went below, and found him in bed, and the fentry 
fiid, he had not been up. Next day he was much the 
fame, but could never reft in one place. 

April 13. — He was very uneafy all the day, and rofs 
after he had been in bed, when,, conftdering his own 
weaknefs, for though he kept on foot, he was very much 
emaciated : " Live," fays he, " I cannot, and die I 
dare not." He, grew a little better, and on the 1 8th I 
took away the fentry* He was pretty well for fome 
time, but I was fore afraid there was as yet no gracious 
change, for I could never fee him read on his Bible as 
formerly. 

April 26. — He got a- drinking with- fome men, where 
he ftaid too long, being Saturday \ for, as I was in- 
formed, he was carried drunk to his bed about one 
o'clock on Sabbath morning. He feemed angry at him- 
felf afterwards. 

May 1. 3. and 4.-— He was quite uneafy, and could 
get no fleep, which made him force himfelf into it by 
fpirits, againft which I admonimed him. But now I 
heard nothing about religion or his foul, till the 9th, 
when he told me, that when he paifed the fiiip's fire, it 
terrified him to think what hell muft be 3 and that 

man^f 



A STRANGE NARRATIVE, 



21? 



many times, both by night and by day, the fweat broke 
on him as if he had been at hard exercife, through an- 
guifti of loul ! He faid, he was afraid that the Almighty 
had hardened him for his former fins ; and that another 
wild thought w T as come into his head, that the Bible, 
perhaps, was nothing but a fable. 

May 18. — Being Sabbath, he dreffed himfelf, and 
went to his watch, having been pretty quiet for a good 
while, and not having kept watch for more than fix 
months. His old companions, in a merry way, wel- 
comed him, faying, Rejoice, for the loft fheep is found. 
So they drank together the greater part of the day, 
continuing their cups till midnight, and their difcourfe 
cn every idle thing that came into their minds. Some- 
times when one of the company fwore, who never fpoke 
one fentence without an oath, he w T ould reprove him, 
but, alas ! he gave no lign of having the leaft grain of 
faving grace. 

June 8. — Being the Lord's day, he was fnaved by the 
barber, but kept out of my fight. 

July 4. — He fat late in another birth, got drunk, and 
fwore moll abominably, nor did he now reft rain himfelf 
at other times from fwearing by the facred name of 
God $ and fo he continued, grew fond of company and 
cards, and took a deal of pleafure in dreffing genteelly. 
Nor did he feern to have the leaft remembrance of his 
late condition, and would rage, fret, and curfe, if it 
was faid we were to ftay long at fea. 

Aug. 20. — We came to England. A few days after, 
he went aftiore, and, it was faid, kept bad company. 
He came aboard, and went aftiore again, and ftaid 
tiil he was run on the fiiip's books, by which both wages 
and prize-money are loft. 

Sept, 



276 



A STRANGE NARRATIVE. 



Sept. 25. — The captain ordered one of his lieutenants 
to take fame marines with him, and ieek for him as a 
deferter, that he might bring him to a court-martial. 
He went, but did not find him \ yet this being known 
to him, he made intereft with feme captains of men of 
war, who fpoke in his favour to out captain. Thi3 
mad^ him ghe over thefe defigns of apprehending him j 
bat he would not let him come aboard his (hip again to 
fave his wages \ fo he rlaid alhore, and I never faw nor 
heard of hiiu fince. 



The preceding narrative foggefts feveral very import- 
ant and interefling remarks. 

1. How dangerous is bad company, efpecially to the 
young and uneflabliihed ! We fee a young man, who 
was well educated, led by this means to abandon what- 
ever he had been taught to venerate, and early to plunge 
himfelf into all manner of vice. The fame companions 
who occafioned his departure from God, became after- 
wards the means of preventing his return. Their loofe 
notions of religion, their ridicule of all ferious imprei- 
fions, their wicked example, their pernicious advice, 
combine to fiilie his convictions, to banim from bis 
mind the good refolutions he had formed, and to feduce 
him again into thofe vices from which he was almoft re- 
formed j fo that, after he had almoft efcaped the pol- 
lutions or the world, through the knowledge of the 
Lord and Saviour Jefus Chrift, he was again entangled 
therein, and overcome 5 and the latter end with him was 
worfe than the beginning. 

2 How 



REMARKS, 



2. How great is the power of fin over unregenerate 
tnen ! They are its Haves, and led captive by the devil 
and their lufts at their will. It is not their knowledge 
of the evil of fin, it is not the convictions of their con- 
fciences on account of the commiffion of it, it is not the 
feeling of prefent mifery, nor the fear of future mifery, 
that will effectually reform them. They love the evil 
for which they fuffer. Their refolutions cannot refill 
the ftrength of their inclinations. When quiet is en- 
joyed, and temptation returns, they fall as if they had 
never felt a pang, or formed a refolution $ and it hap- 
pens to them according to the true proverb, The dog 
is returned to his vomit again, and, The fow that was 
warned to her wallowing in the mire. 

3. How wide the difference between conviction and 
converfion ! Many, as in the cafe of Efau, Judas, and 
others mentioned in fcripture, and of this young man, 
feel the pangs of the former, who never enjoy the peace 
of the latter. The confcience of the finner may be 
awakened, and give him great difquiet, when his heart 
remains unchanged ; and hell may become the object of 
his dread, when Chriit and holinefs poffefs not his love. 
The event in the prefent cafe mews, that one may be 
near the kingdom of heaven, and yet not enter in by 
the ftrait gate that leadeth to life j that there may 
be much forrow on account of fin, when there is nothing 
of that godly forrow which wqrketh repentance unto 
falvation, not to be repented of ; nothing but the for- 
row of the world, which worketh death, 

4. How cautious fhould we be in pronouncing per- 
fons true converts ! Perfons may have imprefiions on 
their confciences, or their feelings may be flrongly agi- 
tated under the word, whofe gocdnefs is as the early 

A a cloud. 



REMARKS. 



cloud, or the morning-dew. How often are that 
thoughtfulnefs, that melting of the affections, thole ter- 
rors, in part or in whole the effect of difeafe, which lefs 
attentive obfervers are apt to afcribe to the Spirit of 
God, as his peculiar work upon the foul ! How often is 
the Tinner's confcience let loofe upon him, to difturb 
him in his wicked courfe, and to make him even a ter- 
ror to himfelf, when nothing beyond nature has opera- 
ted, and he is ftill in the gall of bitternefs and bond of 
iniquity ! Impreffions made only on the animal frame, 
or produced by the operations of natural confcience, are 
temporary, and liable to fubfide into indifference, or 
carnal fecurity, or to give place to the influence of thofe 
lulls which ftill have dominion over the foul. And if 
we regard all as true converts who have felt fuch im- 
preflions, we will rank many among the faints, who will 
perhaps foon undeceive us by their apoftacy, or to whom 
we will, in the laft awful day, hear the Saviour fay, 
4< Depart from, me, I never knew you." 

5. How neceffary the exertion .of divine power, in 
order to change the Tinner's heart ! In fpite of educa- 
tion, of knowledge, of conviction, of the evil of lin, of 
the fear of punifhment, of refolutions of amendment, the 
heart -will love fin, and cleave to it, unlefs the Spirit of 
God work in his powerful and irreliftible manner. Re- 
formation will be fuperficial and temporary when his 
influence is with-held. Old things will not fo pafs 
away, as to be hated and abandoned, unlefs He who 
moved on the waters of chaos make all things new. 
The convinced finner will relapfe, if he is not born of 
the Spirit, if he is not created anew in Chrift Jefus, if 
he is not made one of the Saviour's willing people in 
the day of divine power. 

6. What 



REMARKS, 



6. What an awful thing an awakened conference, 
and how dreadful to fee our danger, and yet refufe the 
remedy ! If fin is fo bitter to the finner fometimes in 
this world, how bitter muft it be in the latter end ! 
What fruit have we of thofe things, the end whereof is 
death ? and what prefent pleafure in the fervice of fin 
can compenfate the agony which the finner feels, when 
his confeience rifes up to accufe him, and Hill more 
when he afterwards eats the fruit of his doings ? If 
even lownefs of fpirits can render life intolerable, and 
make a man extremely miferable, how intolerable muft 
be the anguiih of final defpair ! " The fpirit of a maa 
may fuftain his infirmity j but a wounded fpirit who 
can bear ?" The finner who believes the gofpel may be 
caft down by the view of his fins, but he is not for- 
faken : but he who rejecls the remedy prefented in the 
gofpel, is,, when under the feeling fenfe of his fin and 
danger, not only in perplexity, but ready to plunge into 
defpair. 

Last/y, What an'ineflimable blefiing is peace of mind, 
flowing from faith in the atonement ! and how happy 
they, whatever be- their external condition, who enjoy 
it ! Peace of mind, from peace with Heaven, is a 
greater blefling than the poflefiion of all created enjoy- 
ments. Being justified by faith, we have peace with 
God, through our Lord Jefus Chriff. Believing, we 
rejoice with joy unfpeakable and full of glory. — Thou 
wilt keep them in perfect peace whofe mind is flayed on 
thee, becaufe he trufteth in thee. 

May God prevent impreflions of the evil and danger 
of fin from wearing off our fpirits ! May his Spirit ope- 
rate on us, not only for deep convi&ion, but for genuine 
conversion ! May we never reject the comforts of the 
A a 2 



2S0 



REMARKS. 



gofpel, when we feel the terrors of the law I and rnay 
it become our happinefs to be fprinkled by the blood of 
Chrift from an evil conference, and to enjoy the peace 
of God which paifeth all understanding, keeping oa? 
hearts and minds through Chrift Jefus 1 



SAYINGS, 



SAYINGS,. 



The world and its falhion paffeth away, and paiTing- 
perplexeth, thererore cannot be a proper portion to an- 
immortal foul, 

Let the lhortnefs of life, and the certainty of death/ 
prevail with thee to ipend the one wisely, and watch tor 
the other. 

Be wholly at the difpofal of Providence, and Provi- 
dence fhall difpofe of thee as thou wouldsti 

In the day of profperity, be joyful towards God; but 
in the day of adveriity, be considerate towards thyself. 
God alfo hath fet the one over againft the other, pro- 
fperity againft adverfity, and adveriity againft profperity," 
that in the one thou mayelt not be too much exalted, , 
nor in the other too much deje£led» ■ 

In the days of adveriity thy friends will be few, but 
in the days of profperity thy flatterers will be many 
but balance thefe with thofe, that as thou waft decei- 
ved by the former, thou may ft not be impofed upon by 
the latter. 

Forgive thy falfe friend, and do it with joy, fince 
God never fails thee, nor forfakes thee, but is thy faith- 
fal Friend. 

A a 3 Coan-fc 



282 SAYINGS. 

Count it more glory to forgive the faults of a foe, 
than to requite the kindnefs of a friend ; the firft is a god- 
like grace, but the laft a publican's fenfe of gratitude. 

Be not too much wedded to any thing in the world, 
for often what man is ignorantly fondefl of, God wifely 
£nds fault with. 

Regard not the world's efteem, nor mind its dif- 
refpecl \ live in an equal temper cf mind, and thou (halt 
bid defiance to ail extremes. 

Treat not the poor like an inferior rank of creatures, 
but as fellow-creatures, but as men j for one formed 
both in the womb, and both came alike naked into the 
world, and, in a little, (hall go alike naked out of the 
world. 

Never boafl of poffeffions nor fums, for even the 
golden mountain melts in the day of God's wrath. 

Love to, or confidence in, the creature to extreme, 
is the worm in our fair-fpreading gourd, that makes it 
wither in a moment. 

The only way to keep what we have, is to have no- 
thing in our own keeping, but to commit ourfelves, our 
all, to God. 

Men fpeak fair, and promife fair, but perform little 5, 
but God's performance is an enlargement of his pro- 
mife. 

Put forth thy finger, and prevent the fun from fall- 
ing ! How foolith this I yet not more foolifh than 
to teach the ?*Ioft High how to deal with thee ! 

Sympathize with others in their mod uncommon af- 
flictions 5 for their cafe to-day may be thine to-mor- 
row. 

Let patience have her perfect work j for they that 
wait on Gcd (hall never be afharced, 

From 



SAYINGS. 283 

From profperity or adverfity, conclude not God loves 
or hates thee \ for no man knoweth love or hatred by 
all that is before him, 

Boaft not of relations or friends, for unlefs thou art 
related to Chrirr, the day is coming when thou malt 
not have a friend in earth or in heaven, in time or eter- 
mty. 

Limit not God, for in doing fo, thou giveft more 
credit to thy fearful defponding heart, than to a faithful 
promifing God. 

Let falvation be thy great concern, and all other 
concerns will feem trifling. He that is enough takers 
up with the one thing needful, will never be too encum- 
bered with many things. 

Make fure Chrift in thy intereft, and thy intereft in 
Chrilt j then thy fortune is made for eternity, though 
all other things fly away as a virion of the night. 

Call no man happy till the day of his death, for none 
knows the changes of life. 

Since thy mountain can never be fo firm that it can- 
not be moved, let thy confidence in God be fo fixed 
that it cannot be fhaken. 

Let the fins of others prefs more on thy fpirits than 
thine own forrows. 

If fin is thy heavieft burden, then thou wilt not com- 
plain of thy foreft affliclions. 

Whatever God tries thee with, pleafantly undergo, 
for he will not afflict willingly, nor grieve the children 
of men. 

Call no condition in the world bad, while God is not 
thine irreconcileable foe. 

Art thou in mifery ? It is thy birth-right. — Doft thou 
wifh for mercy ? This thou haft forfeited.-r-Then think 

much 



23-1 SAYINGS* 

much of the mercy that comes to thee unmerited, and' 
little of the naileries that (hall foon be no more. 

In thine own plenty, remember the poverty of others, 
and let the abundance of this fupply the exigence of 
thefe. 

He that has his all at fea, is troubled at every ftorm,. 
while he that hath nothing there, can fmile in the face 
of the tempeft , fo he that has his treafure in eternity, 
needs not be ditiurbed at the revolutions of time. 

As the heedlefs fcholar reads belt with the tear in his 
eye, fo the faints learn the nobleft leflbns in the fchool 
of affliction. 

True grace, like pure gold, fuffers no lofs in the 
hotter! furnace j why then mould I be fo downcatt at 
loflng my drofs ? 

To trifle with time, is to trifle with eternity \ for he 
that will not fow in feed- time, lhall not reap in harveft. 

A mountain of gold is a great word, but a moment 
of time is nothing vet often when near the end of ou& 
life, we would give the golden mountain ungrudged for 
a few moments more. 

Death waits for all men, but few of all men can fay,. , 
they wait for and welcome death. 

The prefence of God below is grace, above is glory 3 
and without the one,, it is vain to expect the other. 

Among the men of the world, danger begets fear,, 
and fear ends in defpondency but among the faints, 
when grace is in exercife, fear roufes up faith \ like Da- 
vid, " When I am afraid, I will truft in thee 5" and 
faith infures deliverance 

In the balances of the world, heaven and future 
glory weigh no heavier than a dream, or night- virion, 
while preient things weigh many and fubitantial 5 but in 

the 



SAYINGS. 



285 



the balances of the fancluary, the whole world weighs 
lighter than nothing and vanity. And all nations lhall 
know the truth of the balances of the fanctuary. 

In the fpiritual life contradictions take place, while 
eternity is begun in time, and heaven tailed on the 
earth. 

If, going to a city which I know not, I get the a£> 
fiftance of fome faithful guide, then, though I would 
chufe the left-hand road, becaufe it is pleafant, or the 
right-hand road, becaufe of fome agreeable company I 
fee walking along, yet if my guide reprove my error, 1 
fubmit, and follow him, without complaint or doubt : 
Juft fo, I am travelling to Jerufalero above, under the 
conduct of the God of heaven \ why, then, am I always 
complaining of his way, and for taking mine own, when 
none but his can bring me to glory ? 

It was fin in our firil parents to feek to be like God 
in their own way, becaufe it was forbidden j but it is fin 
in all their pofterity not to feek to be like God in his 
w r ay, becaufe it is commanded. 

God, tn fovereignty, gives to fome nothing but him- 
felf, and to others all things but himfelf ; and what is 
odd, the laft are looked upon as happy, but in the midit 
of their imaginary plenitude, without him they have 
nothing \ and if pofTefTed of God in the midft of my 
momentary need, I want nothing. 

It (hall never be my confidence in my befV times, 
that I do not commit fin \ but in my word times it 
fhall be the comfort of my faith, that the blood of 
Chrift cleanfeth from all fin. 

All men delight in their native country 5 and, where- 
ever they may travel, yet they defire at laft to dwell in 
the very place where they made their firfl appearance 1 

How 



28(5 



SAYINGS. 



How is it, then, that we who pretend to be bom from 
above, have fo little defire after our native country ? 

If we would be very happy to fee a friend, — a friend 
who tenderly regards us, and whom we moft affectionate- 
ly love, — a friend who has been far abroad, and that 
for a long time, and all the while attending to our in- 
tereft, and intent on promoting our felicity ; how, then, 
mould we long for Chrift's fecond coming, who in all 
thefe refpects is a none-fuch Friend! 

To know God and ourfelves, is the nobleft of all 
knowledge j why, then, employ lefs time therein than 
in any other fludy ? 

If we receive a common mercy with a fpecial bleffing, 
we (hall know it by this, that the gracious Giver will 
be ftill dearer to us than the deareft blefting, will be 
often 1 in our meditation, and uppermoft in our affection. 

Alas ! how eafily may we perceive the ftench of hell, 
and the corruption of human nature, in the company of 
the wicked ! but how feldom can we difcern J:he fra- 
grance of heaven, and the fweet fcent of grace, in the 
converfe of the faints ! 

No man can boaft of to-morrow, but every man has 
eternity before him. 

To feek after a good frame of mind in every duty is 
our duty, but it is alfo our danger, left we grow proud, 
carelefs, and fecure : While the poor foul, who is like 
a rolling thing before the wind, flies (and flies with 
delight) out of rtfelf to Chrift, for afliftance and accept- 
ance in all. 

He that expects leaft felicity, and moft difap- 
pointments in the world, mail make the wifeft calcula- 
tion, and come neareft his account at laft. 

It is the happinefs of blind mortals, that Omnifciency 

guides 



SAYINGS. 



287 



guides for them. If I know better than God, let me 
guide myfelf j if not, why difpute his plan, or be diiplea- 
fed with his conduct ? 

We mould at all times, and in every cafe, look to 
God for the blefling, for we know not when, how, or 
from what quarter trouble may come. 

The fea is looked upon by all as the place of greateft 
danger, but by fad experience the poor failors know, 
that more accidents happen in harbour than at fea : 
Even lb, more fouls fuffer damage in the fecure harbour 
of worldly profperity, than on the ftormy fea of fancti- 
fkd affliction. 

Every thing is full of God but the unrenewed foul. 
How melancholy, then, that there mould be fuch fear- 
ful voids in the midft of fuch a glorious plenitude ! 

He that prepares not to fanclify the Sabbath, cares 
not to fee the Sabbath. 

If faints find fuch real pleafure, fuch divine delight, 
in the little communion enjoyed with God at fo great 
a- diftance, (for time lies vaftly remote from eternity), 
what muft it be when wafted to the upper world, and 
fet before the throne ! 

When finners depreciate the faints, by calling them 
hypocrites, fanatics, and fuch like, mould they be an- 
gry ? No , but rather pity and deplore them, as mad- 
men in chains, who rage at thofe around them that are 
in their right mind, becaufe enjoying liberty. 

Our words to God, who is fo far above us, mould be 
few, but full of faith and love. 

Surely affliction with religion make the happieft life, 
for the one roots out our carnal pleafures, and writes 
emptinefs on the creature, while the other raifts ihe 

affection? 



2S5 



SAYINGS. 



affections above the world, and fets them on celefliai 
things. 

Sinners make choice of any thing rather than Chrift, 
but the faints of Chrift rather than all things elfe ; the 
firft is indeed confummate madnefs, the laft fpiritual 
wifdora ; for all things without Chrift are nothing, 
while they who have an intereft in Chrift are alfo heirs 
of all things. 

Surely the wicked are not only afleep, but dead in 
{in, or they would be terrified out of themfelves at their 
defperate condition. 

Death is indeed the king of terrors j how divine, 
how defirable, then, to have an intereft in Chrift, by 
which this king of terrors becomes a meffenger of peace ! 

How do the fons of pride abhor and diflike to be 
compared or ranked with the meaner fort of men ! But, 
alas ! hew many, ^ho boaft their noble blood, yet by 
fin, and without grudge, debafe themfelves even to 
hell, and affociate themfelves with every foul fiend, 
msnifefting the devil to be their father before the whole 
world, -by doing his work?, and refufe to be afhamed of 
the infernal affinity. 

Xo condition fo happy or fo miferable abroad, but 
we would choofe to decline the former, and difclofe the 
latter, to fpend our laft days in our native country. Kow 
depraved are we, then, through fin, that we have no de- 
fire after a covenant-relation, which we loft in the firft 
Adam, in the fecond, the more glorious Adam, and re- 
turning to our firft kuiband, when it was better with us 
than now ! 

Though fin be to the wicked a fweet potion, which 
they drink with pleafure, yet it will turn a bitter mix- 
ture. 



SAYINGS. 



ture, which they (hall drink with pain, and wring out 
the very dregs. 

The univerfal complaint is of trouble and affliction ; 
but keep me free from fin, and they {hall never be my 
ruin. 

How reviving is the expectation of peace to men fa- 
tigued with war, by land or fea ! Why, then, do the 
men of the world fit ftill in a ftate of war with God, 
and not feek after reconciliation through the blood of 
Chrift, whence flows a peace that paffes understanding ? 

We come naked into the world, and go naked out of 
the world, to teach us how little we mould concern our- 
felves with the world. 

They are happier! in this world who live remoteft 
from the w r orld, for they have a noble opportunity of 
living neareft to God. 

There is no {lumbering in heavsn among angels and 
glorified faints, where the hofannas are eternal ; no 
ileep in hell among devils and damned fpirits, where 
the howlings are everlafting j how, then, mould we re- 
deem time, not only from fin and vanities, but from 
ileep, if we expect to efcape the one, and attain the 
other ! 

Some men are faints in comparifon of fome {inner?, 
and yet but dinners in comparifon of real faints j what a 
wide difference between the greateft finners and the 
fmalleft faints ! 

Truly light is fweet, and a pleafant thing it is for 
the eyes to behold the fun 5 how much Tweeter and mere 
interefting, then, for the foul, by the eye of faith, to be- 
hold the Sun of Righteoufnefs in his aflimilating beams ! 

He is the beft fsholar who has learned Chrift under 
B b his 



SAYINGS. 



his own inftru&ion, and the nobleft linguift who, *n 
faith, can fay, My God and my Lord ! 

In vain I live, in vain I die, 
Unlefs I live and die to thee. 
It is true, affliction in itfelf is bitter \ but when can- 
died with the fugar of the promife, and preferved in the 
golden pot of the covenant, it is affuredly a noble me- 
dicine for the children of the kingdom. 

Profeflion will not make piety, but piety cannot be 
without a profeflion \ therefore it is in no refpecl to be 
defpifed, nor in all refpefts to be depended on. 

Better is an affli&ed life, and a hopeful death, than 
that in pleafure, and this in defpair. 

He that would live prudently in this world, and pro* 
vidently for the world to come, fliculd keep them both 
in a balance before him, to have always in his eye the 
emptinefs of the one, and the excellency of the other. 

Often probabilities prove abortive, while feeming 
impoffibilities bring forth the deliverance, that we may 
never reft on the means, but rife to Him who calls things 
that be not as though they were. 

To man there is but one thing needful, yet, among 
all things, of this one thing man is mod unmindful. 

Nothing is a man fonder to know, than future con- 
tingencies concerning himfelf, and yet his greateft hap- 
pinefs in them is to be ignorant of them. 

It is ltoried of fome, that they walk in their fleep j but 
it is lamentably true of many, that they fleep while 
awake, and flumber away precious time, without doing 
•one a&ion proper to thofe who fhould be awake to an 
..eternal world. 

In fome fouthern climates, the ■ abfence of the fun is 

very 



SAYINGS. 



tety agreeable to the fcorched inhabitants ; but It is nofi 
fo with the Sun of Righteoufnefs, whofe prefence always 
brings a heaven, a paradife, to his people. 

Neither be charmed with worldly profperity, ncr 
crumed with external adverfity, fince both are but for a- 
moment. 

He that fleepeth on a mall in the midlt of a tumult 
tuous ocean, is in a dangerous cafe j but he that is afleep 
in fin, without being once awake to his danger, is in a 
more deplorable condition. 

Sometimes the tempeftucus ocean enjoys a profound 
calm, but the wicked are always like the troubled fea at 
the time when its waters cannot reft, but call forth mire 
and dirt. 

It is better to be always prepared, than at any time 
furprifed, efpecially on matters of the laft concern,., 
where the lofs may be infinite, eternal, and irretrievable^, 
as in death and a future frate. 

Not a circumftance we can be in, but it may be our 
remembrancer of the world to come. If excruciating", 
pain keep us awake all the watches of the night, it 
may bring to mind the.mifery of the damned, tremen- 
dous to the lafl extreme ; or, if we can lie down fafely, 
fkep fweetly, and awake fecurely, it may afford us plea— 
fing reflexions on the triumphant flate above, the reft, 
that remains for the people of God, 

It is true, afflr&ions cannot impart grace, but it ». 
alfo true that, where it is, they mightily improve it, elfe 
under them the faints Oiould be lofers, when in very deed 
they are gainers. 

As only Noah, and they that were with him in the* 
ark, remained alive when all flefh perilhed by an univer- 
fal deluge ; fo only they that are with Chrift in the ark 
B b 2 cf 



292 



SAYINGS. 



of the new covenant {hall remain fafe, when" the flood of 
vengeance fweeps away an unbelieving world. 

Never will we fee one either Tick or fore, but anon 
he either complains, or feeks affiftance 5 but how many 
thoufand fouls are full of difeafes, wounds, bruifes, pu- 
trifying fore's, yet, infenfible of their condition, neither 
complain, nor feek for help. 

Patients may depend too much on their phyncians, 
phync.ians on their medicines \ but we can never come 
up to thoughts enough noble of the Pfeyficiari of (atils, 
or have too high an opinion of tht balm ©f Gilesd, the 
blood of the Lamb of God. 

Kings may dwell in magnificent palaces, but the good 
man has an heaven in his own breaft. 

If the heart of the traveller warm when he hears his 
own country named, how mould the heart of believers 
rejoice to think on heaven ? which is to be their native 
country through eternity ! 

The Cbriftian cannot promife himfelf much happinefs 
in this world, but God promifes him an eternity of happi- 
nefs in the world to come j what, then, fhould trouble 
the Chriftian ? 

Not a day that paffes but the day of judgement mould 
have a place in our thoughts, for in that day we muft 
render an account of our thoughts of every day. 

That man need not complain of the days of darknefs, 
though they be many, who on folid grounds can hope 
that his laft day fnall be his beft day. 

However the fons of this world may afpire after 
greatnefs, yet, to the expectants of a better life, who 
defire to lay out their time for eternity, it is a great 
mercy not to be great. 

How ftrange, that thofe who of "all men have the 

leaft 



SAYINGS. 



2D3 



ieaft caufe of mirth, mould of all men be moft merry !. 
Such is the mournful proof of the exce!s of their incon*- 
fideration ! 

The world looks on the faints in a diminutive lig]bt/- 
but would change their thoughts, did they conhder that 
the faints claim a Trinity for their portion, a paradife 
for their poueflion, angels and feraphims for their com- 
panions, the fulnefs of the Godhead for their felicity 
and, in all this unbounded blifs, eternity for their term, - 
The world, and the men of the world, in the time of 
our greateft diftrefs, like Abfalom's mule, flinch and 
utterly forfake us j but, in all our afflictions, Chrift and- 
the promifes, like David's faithful friends, are on our 
right-hand and on our left. 

If the company of the great, .and the kifs of a king's 
hand, be fo much efteemed among the fons of men, 
what mould the faints think of that fellowmip which 
they fometimes have with the Father and his Son Jefus 
Chrilf, and of that eternal communion which they (hall 
- jit a little enter into ! 

Had the king under whom I live promifed, that 
{horriy he would fend his guards for me to come and live 
at his palace, would nor I continually hold myfelf in 
leadinefs, nor weary though he delayed a little while ? 
why, then, is not my foul always ready to depart, feed- 
ing I have his promife, which is very faithfulnefs, that 
he will fend his angels for me ? And furely, Lord, it can* *, 
not now be long, 

How great is the difference between the king's fer- 
vants, and the fervants of the King of kings ! The greater 
part of the one are a kind of incarnate devils,- but ail 
the other are growing angels. 

When nnners, like Judas, mall go • out for eternity 
B b 3 frorv 



294 



SAYINGS. 



from the fociety of the faints, then (hall Jefus, before 
the whole afiemhly of his chofen ones, begin the divine 
difccurfe, which (hall never have an end. 

Thofe are our beft friends who reprove us oftenelt for 
our good, and bellow the nobleft gifts, who pour out 
petitions for us at the throne of grace *, and here the 
poor faint, who is not worth a (hilling, may deal with 
the munificence of a king.. 



PRIVATE 



PRIVATE READINGS 

ON THE 

PSALMS OF DAVID. 



PSALM I. 

Ver. i.— lessed, abundantly bUffed, is the man 
who, being born again, walks as an expeclant of glory, 
and daily exhibits this true, but aftoniQiing contraft, that 
he dwells on earth, and yet has his converfation in hea- 
ven. He ceafes from the inftruclion that caufes to err, 
and hates the affemblies of the wicked, remembering, 
that a companion of fools (and finners are the greateft 
fools) (hall be deftroved. And though in many affem- 
blies he may occupy the room of the unlearned, yet of 
him it can never be laid, There fits the irreligious 
feoffer ! 

Ver. 2. — The law, once dreadful and tremendous, 
but now divinely mild, fince diverged of the curfe, and 
turned into a rule of life, affords him fweet delight, and 
is his conftant meditation. Thus the toilfome day is 
ihortent-d, and, at the hour of (lumber, he falls into re« 
pe e, with all the precious promifes thronging into his 
laind, and guarding his felicity, 

Ver, 



296 PRIVATE READINGS OK THE PSALM 2, 

Ver. 3. — Not the fruit bearing tree, that is planted 
by the fructifying ftream, in its autumnal beauty, can 
yield fo noble a profpect as the faint of God, that 
abounds in fruits of. righteoufnefs.. And, neither chilled 
with cold indifference, nor heated with prepoiterous zeal, 
can his conduct be accufed of extremes, but he always 
brings forth his fruit in due feafon.- Not a leaf of this 
tree of righteoufnefs fhall wither, for. in his verdure God 
that planted him is glorified, Moreover, prosperity 
fhall attend his undertakings; or, though' .they fhould 
not fucceed, ftill his foul, his better part, fhall profper. 

Ver. 4. — But the ungodly, (let him that writes 
weep ! — But the ungodly, let him that reads lament !— « 
But the ungodly* let the wretches thernfelves flee unto 
Jefus) are not fo •, for, while felicity ^attends- the faints 
of God, deft ruction and mifery are in their paths, an- 
guilh and woe await their latter end. Like the chaff, 
they have no fubftance 5 and, as the chaff is driven be- 
fore the wind, fo, in" that day wherein he fhall thoroughly 
purge his floor, the temper! of his wrath fnall affright' 
them into an- eternity of torments 

Ver. 5. — Nor can it be otherwife with them, who" 
are not able to ftand the judgement of the great day,' 
nor are admitted to mingle in the-general anembly and" 
church of the firfi-born. 

Ver. 6. — For the righteous, walking in Jefus, who isr 
the new and living way, are approved of God : Eut the" 
wicked, being continual wanderers among the nations of 
the unrenewed, fhall' be condemned in their ways, and" 
-eternaliy- penfo* 



PSALM 



PRIVATE READINGS ON THE PSALMS'* 



PSALM II. 

Vei', I.— Why do the heathen rage againft religion 
in every age, and the people imagine wicked, but vain, 
devices ? 

Ver. 2. — How often have foolim kings fet themfelveS 
to this hellifn work ! Pharaoh of old endeavours to de- 
fhoy God's Ifrad, find Herod to kill Ifrnel'i incarnate 
God ; but, in fpite of the cruel decree, the chofen feed 
increafes j and in fpite of the bloody exe cution, the 
chofen Saviour efcapes. 

Ver. 3. — Yet the irreligious rabble confult and con- 
clude, " Not the ten commandments of a burning Sinai 
(hall awe .us, nor the love of a bleeding Saviour con- 
tain us, to forfake the pleafures of fenfe, and give obe- 
dience to the fceptre of Jefus." 

Ver. 4. — But he that fitteth in the heavens, as in his 
chair of ftate, and fends eternal day from his adorable 
throne, (hall contemn their conclufion, and deride their 
infatuation. 

Ver. 5. — Behold ! they (hall hear his angry voice,, 
and woe to them that hear it ; and (hall be vexed to 
their very foul, under his burning wrath, and troubled 
in all their powers, under the weight of his hot difplea- 
fore, while he (hall proclaim to the ends of the e^rth, 

Ver. 6.— In fpite of earth and hell, I have fet my 
Son to be my King on my holy hill, there to difpenfe 
pardons and fpiritual bleffings to all his fubje&s ; and let 
the churches hear his voice, who is the Word of God^ 
and knows the divine tranfaction of ancient date. 

Ver, 



FRIVATE REABINGS ON THE ?S ALMS. 



Ver, 7.— -I will declare the decree. Innumerable agc5 
before the birth of time, Jehovah, mine eternal fa- 
ther, faid to me, Thou art my well- beloved Son, for, in 
this unbegun, this never-ending day of eternity, I have 
begotten thee, by an eternal act of generation, and, 
therefore, none fo fit as thou for the arduous, work of 
man's redemption. 

Vfift. 8. — Since this is the errand on which I fend 
thee, and which thou accepteft, a(k of me what thou wilt, 
aud it {hall be given. The lawlefs heathen fhall be 
thine inheritance, and the outmoft parts of the earth 
thy pofieflion. . Kingdoms (hall truft in thy name, and 
nations worfhip before thee* 

Ver. 9. — Such (hall be thine irrefiftible power, Q 
King f that the enemies of thy throne (hall be broken 
with a rod heavier than the ponderous iron, harder than 
the northern fteel. The fury of thy right-hand mall 
dam thine inveterate fees to pieces, irreparably, like a 
potter's veflel. 

Ver. to. — Therefore, O kings ! now, and not to- 
morrow, be wife, in obeying the voice of infpiration ; 
and, ye judges, without delay, be inftruct.ed not to con- 
tend with fuch an antagonist, not to rulh into fuch an 
unequal battle. 

Ver, n.-*-But ferve Jehovah in the way of his own 
appointment, not with reluclancy and terror, as a flave 
not by (tarts, and carelefsly, as an hireling j but con- 
ftantly, with reverence and fear, as a fon : And while 
your heart is filled with peace and joy in believing, let 
an holy awe and dread of the mighty God temper all y 
doubt not the promife, but beware of prefumption j 
rejoice and triumph in the Saviour, but tremble at fin ; 

and, 



PRIVATE READINGS ON THE PSALMS. 



299 



^nd, while heavenly faith refts on his all-fufficiency, let 
holy fear keep thee always felf-diffident. 

Vek, 12. — Then yield to the Son the kifs of obe- 
dience j bow to his fceptre, and believe in his name. 
To him the world muft fubmit, and either be overcome 
by his grace, or crulhed by his power. Fly to him, left 
he be angry at your delay, and he fuffer you to perifh 
in the very way to heaven, amidft the ofTers of the go- 
ijpel, and the calls of grace j when his wrath is kindled 
but a little, how dreadful, then, the uttermoft of wrath I 
'But, O how bleffed are they that put their truft, their 
unfhaken confidence, in this all-fufficient Saviour, for 
peace and pardon, for grace and glory, and every need- 
/al good 1 



EMM A- 



EMMANUEL; 

A POEM. 



EMMANUEL, 



A POEM. 



Cxod, in himfelf above conception bleft, 

Ages before an atom did exift, — 

Prefent in whofe omnifcient mind then lay 

The great events of vail futurity, 

The birth of beings, and the rifing train 

Of countlefs beauties j (in a comely chain, 

Proporticn'd and harmonious, all excel, 

Worthy the hand that wrought the whole fo well :) 

In grace provided, to reftore our fall, 

A mighty Saviour, fov'reign Lord of all, 

His facred Fellow, his anointed One, 

Only-begotten, zvelUbehved Son. 

Ah ! how his glories fhall we dare to fing, 
The once abas'd, yet now triumphant King ! 
Angels are lame the lofty theme to raife, 
And wond'ring thrones adore in mute amaze °, 
Dominions own, and feraphims confefs 
The theme too high for finite pow'rs t'exprefs i 
Kow, then, fhall mortal, or the daring pen, 
Attempt th' infinite heights of love to fcan ! 



Angels themfelves fure hardly could believe, 
That Hcav'n to earth, that God to death would give 

C c 2 His 



504 



EMMANUEL. 



His darling Son, to fave rebellious man, — 
Man in his fight lefs than the atom's fpan,— 
Man whom of late from nothing he awoke, 
When beauties rofe fall as he forming fpoke. 

Was the contrivance from eternity ? 
How vaft a work then muft falvation be ! 
Angels confirm'd, and fallen man redeem'd, 
And weak creation from the weight exeem'd 
Of wrecking fin : the trembling globe did bend, 
Nor long could 'neath the growing mountain ftand* 

Kence learn th' effects of fin, how dire they arc, 
That nought but death its ruins could repair, — 
The death of none but God, the Son of God ! 
Which to perform, he left his blefs'd abode, 
And, humbly kind, took part of flefli and blood. 
A God in pangs I Let ev'ry age admire 
His tender love, his paffionate defire, 
To fave the elect from eternal fire \ 
The Son implores ! the Father hides his face ! 
Bold finners rail, and Hell infults his cafe ! 
The Father frowns — frowns on his only Son ! 
All nature imitates the dreadful frown ! 
The fun affords not ev'n one cheering ray 
To His laft pangs who made both fun and day ! 
He thirfts — but, lo ! the curfe embitters all, 
For his laft cordial's vinegar and gall I 
Redeeming Love ! what wonders has it wrought, 
Enkindling tranfnorts, and confounding thought ! 

The rocks were rent, earth trembled, thunders roar'i 
And teaching darknefs o'er the world was pour'd, 

Whil 



EMMANUEL. 



305 



While Jeius in the lower regions fought 

His foes, and their eternal ruin wrought 

And then, vi&orious, trampling on his foes, 

In fpite of tyrant Death, alive he rofe ; 

Alive ! alive ! the lign of vicVry won, 

W hile from his tomb back trembling roll'd the {tone^, 

Touched by the angel* s hand that fat thereon. 

Then thunders ceas'd, and all was huuVd again , 

Darknefs withdrew, and day refum'd its reign. 

Rejoice, Creation, at the glorious (how ! 
But groan in anguiih, all ye (hades below ! 
Infernal pillars, nxaight a- trembling fall, 
And yield to horrors, all ye pow'rs of hell ! 
Perplex'd, and p^in'd with the tormenting thought^ 
That man's redemption is completely wrought j 
Your captive's gone, and your eternal foe 
Now mounts his throne, to work the overthrow 
Gf pow'rs of darknefs; and to bring to light 
The prifoners of everlafting night. 

Death bound in vain j he broke his feeble bands^ 
And rofe with captives in his conqu'ring hands : 
Life's buried Lord rent the calcining deep, 
And, as he pafs'd, awoke fome faints from deep, 
Who, glad t 1 attend the ridng Lord of day, 
In all th' effulgence of divinity, 
Sprung from their graves, and were by many a one 
Seen, ere receiv'd to everlafting noon j — 
A lafting pillar for delayed hope, 
Fiift fruits, to preach the fair approaching crop, 

C c 3 Once ; 



305 



EMMANUEL. 



Once, in the lifts how doubtful Rood the ft rife, 
'Tween death eternal and eternal life ! 
Foiling the foe, our Conqu'ror feem'd to die, 
And, with our hopes, for ever buried lie j 
But now the battle's o'er, the vicVry's won,— 
Now faints are fure of their falvation : 
Hence, highly let Emmanuel's name be rais'd,. 
The Author of falvation daily prais'd j 
Saints, love the flrft-begotten rom the dead, 
With whom your life in God on high is hid. 

The hills' foundations all a-trembling fell, 
While he did grapple with the pow'rs of hell y 
Death's dark dominions were by him o"erthrown, 
And principalities were trodden down y 
Then brightly rofe, (O memorable way !) 
From difmal fhades, falvation's joyful <lay, 
Hung round with beams of everlafting light, 
Which chafe the gloom of fin's fubftantial night, 

Th' attendant hofts adore their Living Head ? 
Who captive did th' infernal legions lead, 
And lock'd (let ages one another tell, 
Till angels ring creation's funeral-Bell) 
The gates of death, the yawning gulph of hell : 
Htnce, all fecur'd, no doer upon its hinge 
Dare move, and not one damned fpirit change 
His place in torment, nor the fulph'rous kke 
W ave, or its wrathful boiling billows 'wake, 
But by his nod \ and fiill the keys he kee;>s 
Of death's dark cavern, and the burning deeps. 

Infernal murmurs fill'd the-hollow void, 
While thro' the grave Redemption con^u'iing rode 



EMMANUEL. 



The furies groan'd, grief rofe in every ghoft *, 

For man is fav'd, and all their labour loft 5 

Hopelefs, they're doom'd to draw their curfed breathy 

Deep in the ocean of eternal wrath 5 

Gnawn by defpair, and on the racking wheels 

Of raging torments, fpent away in yells j 

Yet, (deathlefs death !), fuftain'd by pow'rful ire, 

Are ever dying, but (hall ne'er expire, 

While God's right-hand has thunder-bolts to fpend 

Upon his foes, in number like the fand, 

Huge as the mountains which eternal ftand. 

The vail is rent, the dreadful dirFrence gone 
'Twixt nations who in him are now made one j 
A greater difference healed by his blood,—- 
God reconcil'd to Man, and Man to God 5 
Hence Love and Juftice walk ev'n hand in hand, 
Mercy and Right'oufnefs in friendmip Hand, 
And Peace and Pardon join the glorious band. 

Hail, glorious Viclor ! conqu'ring hell and death*, 
On whom depends the new creation's breath ! 
Rife, and they follow reign, and they command \ 
Call, and they come 5 teach, and they understand. 

Thus Life arofe, and, as he conqu'ring pail: 
Thro' lower regions, all the graves, aghaft, 
Had at his feet deliver'd up the dead, 
Had not his will, had not his love decreed, 
That in their tombs they loi ger mould remain, 
Till bis return with more majeltic train. 
Then ftraight the gates obedient open flv, 
And now we view him mounting up on high. 

Hail 

* Evil angels. 



EMMANUEL* 



Hail 3 rifing Glory ! to the thrones above^ 
For ever henceforth doubly heir of love, — 
Eternal love, effentially thine own, 
And next the love thou'ft by thy fuff 'rings won. 

When forty days he with his friends had ftaid,. 
To glad their fouls which were fo much difmay'd, 
To Olive Mount, the often-blefsM repair, 
His chofen remnant leads he forth, for there 
He firft began to tafte the wrathful cup, 
Which afterwards he, dregs and all, drank up 5 
'Twas there his boiling blood its dreams difplay'd, 
When ev'ry drop fome debt to juftice paid. 
The purple fluid, thick like falling dew, 
(Heav Vs mighty hand now (hikes th' amazing blow)j,. 
Thro* every pore took flight from wrath within - 7 
What, mortal, then, muli vengeance be divine ?• 
As there he groan'd 'neath growing agony, 
So there in beams broke forth his majefty, 
And thence to reign afcended he on high. 

From earth our Eagle took his blefTed flight, 
To brighter!: beams of everlading light j 
As God's Belov'd, he in God's bofom dwells, 
And twice in glory all the heav'ns excels, — > 
In glory firit, effentially his own, 
Then in the glories by his vidVries won 0 

Now, Judas, with thy bloody Je'Aifh bands, 
Betray with kifs where he triumphant Hands j 
Pi-rfue him, take him, fcourge him. rail him fall' 




EMMANUEL. 



300 



Ah ! now his word mould make you fall fupme 
Upon deflruction, ne'er to rife again. 
Now, fainting Peter (ball no more deny 
His Lord, afcending Conqu'ror thro' the fky 5 
Nor the difciples, tim'rous fawns on flight, 
For fake their captive Mailer in the night. 

Now, need they alk, " Lord, whither goer! thou #J 
He folves the queftion in their very view 5 
Up thro' the clouds he takes his glorious flight, 
And haftes to regions of eternal light ; 
Angels attend him to their native Ikies, 
While they behold him with adoring eyes, 
Till, dazzled with the glory of the fcene, 
The heav'ns receive him, and no more he's fcen» 
Yet faith fwift follows him to th' uttermoft, 
Till thought, conception, foul, and all, are loft, 
Deep in th' incomprehensible difplay 
Of glore, not known beneath the wings of day, 

To fpicy hills as the bleft Phoenix flew, 
Bright as he pafs'd, the flars refulgent grew j 
Ne'er fuch a glorious, fuch a matchlefs Sun, 
Had thro' the circuit of creation run j 
Heav'n is enlighten'd with th' augmented blaze,, 
The joy of faints is heighten 'd as they gaze 
On Chrift, and view, with joy ineffable, 
Two diftindt natures in one perfon dwell. 

High on a throne of glory fee him pl&c'd, 
With all the grandeur of the Godhead grae'd I 
In's hand a fceptre, on his head is fet 
Th' eternal crown y and, to proclaim him great, 

Go4 



EMMANUEL* 



God bids the nations homage to him do, 
Gives him a name, that at his name fhould bovt 
Honour itfelf and all, with bended knee, 
And praifing tongue, confefs his deity. 

Angels together wing with eagernefs, 
And joy and wonder in their fongs exprefs, 
To fee their God, their Maker, cloath'd in fiefb 5 
While round th' eternal throne, with rapture ftrung,. 
The difembodied fouls, a goodly throng, 
With glowing hearts, raife high th 1 exulting fong, 
To Him who ftill their Brother doth appear j 
Sure, unalham'd, he (hall their nature wear, 
Nor a relation drop, fo near, fo dear. 

Now the bright Sun, in his meridian height,. 
Darts forth pure beams of everlafting light j 
While round about fair Zion hill on high, 
In ev'ry view, whole heav'ns of glory fly, 
And all his holy ones adoring lie. 
A hallelujah, where bright heav'ns extend, 
Begins to him, unconfcious of an end ; 
And heav'nly heroes how th' adoring knee, 
With joy beholding his divinity. 

How fair and lovely muft Immanuel mine ! 
Divine his perfon, every grace divine ! 
Of myrrh and cafiia all his garments fraell," 
That fair Arabia's fweet perfumes excel. 
His head lufiains a golden crown in ftate, 
With ail the fapphires of perfection fet ; 
There rubies, rich in facred majefty, 
Around reflect th' afilmilating ray"} 

There 



EMMANUEL. 



There emeralds fparkle in eternal bloom, 
To fhew his kingdom to no end can come ; 
There bright carbuncles, like th' unfpotted flame, 
Glow with the kindling glories of his name 3 
There onyx, beryl, amethyft, are fet, 
And, with united rays, fparkle Him great. 

This crown would caufe cherubic hofts expire 3 
Thefe beams confume the living flames of fire *, 
If to their ihare this matchlefs All were caft, 
So bright, fo glorious, fo divine, fo vaft. 
Then, who can Ung his uncreated might, 
Proportioned to fupport th' infinite weight 
Of glory, pouring in eternal rlreams, 
Effential floods, effential noon-day beams ? 

His facred head in glory all excels, 
In whom the fulnefs of the Godhead dwells j 
His hair like wool, his garments like the fnow, 
Pure white, Him in th' eternal annals (how 
Coeval with Jehovah ; — but not old, 
If age fuppofe decay : His hands do hold 
The rolling chain of revolutions ftill, 
And difcord harmonizes if he will. 

His piercing eyes, like the meridian flame, 
That lights all heav'n, (but, O ! the fimile's lame), 
Strike cherubs blind with their bright burning blaze., 
And, at one glance, thro* all creation gaze : 
A light divine his fav'ring looks reveal, 
But in his frowns ten thoufand torments dwell j 
His kindly fmile an early heav'n difplays, 
But death and hell his killing ire conveys. 

His 

* The Seraphim. 



312 



EMMANUEL. 



His facred cheeks ten thoufand fweets difcloie, 
Where all the beauties of the blufhing rofe, 
And full-blown lilies, the celeftial dye 
Of fair Aurora, mingling fweet, difplay. 
His faints recount their glories with amaze, 
And gaze with rapture on the blifsful blaze 5 
Such matchlefs beauties in the God-man mine, 
Angels are captivM with the beams divine. 

His ruddy lips, like the bright fields of day, 
In ev'ry movement majefty difplay j 
His mighty voice the rolling thunders rends, 
Whofe roaring reaches earth's remoteft ends : 
His voice, (altho' it ftrike not human ear), 
From pole to pole, from heav'n to hell, they hear ; 
No iimile thro' the whole can reprefcnt 
The lively found, where'er his voice is fent j 
For raging oceans, when their mores they beat, 
And fwelling billows thund'ring blows repeat, 
Compared to this, are filent, calm, and quiet. 
When in the deluge feas forfook their bed, 
To fcale the mountains, and the hills invade 5 
When beltlefs oceans did tremendous pour 
(With rufhings founding to the fartheft more) 
O'er flinty rocks, contemning every bound, 
And levell'd cities with the lowly ground % 
Tho' nature ev'n mould mufter all her pow'r, 
Rank ev'ry tempeft, empty ev'ry ftore 
Of thunders, then let all united roll, 
And ftrike aftonifhment from pole to pole 5 
Yet, to his glorious voice this were no more, 
Than foft harmonious founds when giving o'er,— 

• » Sound? 



EMMANUEL, 



sis 



Sounds which, when fled, are never found again ; 
But, mortal, know he never fpeaks in vain ; 
His words are big with being, ev'ry breath 
I Awakes a world to life, or wraps a world in death.' 

His ear, capacious as th' expanfe of day, 
Hears what ten thoufand worlds or think or fay 5 
In vain we fkulk from his omnifcient fight, 
Darknefs reveals us, ev'ry made grows light. 
Where mall we hide then ? ah ! in vain we fly, 
Since ftill we walk in His meridian ray, 
To whom our night mines like refplendent day. 

His conqu'ring hands are terrible to ling, 
Upheld by which, the worlds harmonious hang j 
The world of nature and the world of grace, 
Both in his care and providence have place : 
His mighty hands have made the (hades below 
Their conqu'ring pow'r in deepeft anguifh know, 
And bound ftrong devils, in thick darknefs' chain, 
Down to the bottom of the burning main : 
His facred fingers fcatter'd clouds on high, 
And made the day-fpring to adorn our iky, 
That glorious day, which brought redemption nigh : 
They wrought falvation, work of wondrous might, 
And life's immortal day have brought to light. 
His valiant right-hand does a fceptre hold, — 
A righteous fceptre, form'd of pureft gold : 
With this he rules the worlds above, below, — 
Protects the juft, and lays the rebels low. 

Our great High-Prieft, in heav'n where he appears, 
About his breaft a golden girdle wears ) 

Dd The 



EMMANUEL. 



The curious belt with matchlefs Ikill he wove. 
With fineft threads of everlafting love : 
Yea, on him ere the rnyftic zone he ty'd, 
In his own blood 'twas fcarlet-colour dy'd. 
In this fair zone are blue and purple plac'd, 
With all the fweetnefs of falvation grac'd. 

Down to his feet a glorious garment goes, 
Where, waving wide, it covers all his toes ; 
This all his members, faints of ev'ry name, 
Put on, fair cov'ring, that conceals their fhame 5 
1?or in the Robe of his own right'oufnefs, 
Our Elder Brother w r raps each babe of grace. 

His thighs and legs, like marble pillar* high, 
Shew forth the glory of his majefty, 
And tell his ftatutes, fecret or made known, 
Eternally mall flourim in renown, 
Not like men's laws, by wading time o'erthrown. 
His facred counfels, firmer than the rocks, 
OrmaiTive mountains, fcorn th* unnumber'd mocks 
Of ftorms and whirlwinds where poor mortals dwell, 
And Hand for ever, maugre earth and helL 

His feet appear as fineft brafs on fire, 
Woe's them on whom he tramples in his ire *, 
All nature 'neath his fteps would foon expire j 
The folid earth at laft muPt blaze in flame, 
When his defcending feet but touch the fame. 

Since in each member fuch dread glories meet, 
In ev'ry glory majefty fo great, 
How muft his comely countenance appear 
Tremendous, glorious, amiable, fair ! 



EMMANUEL* 



As iheds the noon-day fun, when heav'ns are bright, 
On bafking worlds unbounded floods of light, 
So (bines Emmanuel, from his throne on high, 
On fp'rits angelic, liars of th' upper Iky ; 
For all enjoy his vivifying ray, 
And light their beams at the bright Source of day* 

Thus reigns the Sov'reign of th' angelic race, 
O Man ! thy Friend, and full of truth and grace y 
Hence wonders rife, that fuch an One indeed 
Should for his people deign to intercede, 
And with his Father for their welfare plead. 
See, 'fore the throne our IntercefTor ftand, 
A golden cenfer holding in his hand ; 
From th' holy veffel clouds of incenfe rife; 
And fpread their odours through the fpacious ikies. 
The pray'rs of faints, accepted as his own, 
Mount with the incenfe to the higheft throne. 
To God, thro' him, fwift as their pray'rs afcend, 
Swift, anfwers kind from God, through him, defcenda - 
On earth a faint offends j then Juftice wakes, 
To thunder wrath \ — the Intercefibr fpeaks, 
Stills roaring vengeance, calms the frowns of God, 
And pleads the merits of his death and blood : 
Thus for his fake the Father fpares his own, 
Forgives their failings, pours rich pardon down, 
Reftoves their fouls with frefh fupplies of grace, 
And leeks on them in his Anointed's face. 

Nor doubt but to the Father he is gone, 
For us appears, and pleads before the throne 5 
The Spirit came, commiffion'd from above, . 
Imparts the tokens of redeeming love, 

D d 2 And 



sie 



EMMANUEL, 



And guides the weary traveler in the way 
That leads him home to the blefs'd realms of day. 

High on the right of the tremendous throne, 
He fits in fiate j there the exalted One 
Holds in his hand a roll of needy names, 
On grace, not merit, building all their claims * 7 
They, full of hope, to him their caufe commit, 
Who, kind, and for the work completely fit, 
Employs his ikill, nor labours e'er in vain, 
All blefiings for his ranfom'd to obtain. 
He in our nature now on high appears, 
And him, well pleas'd, the Father always hears j 
There, in our room and for cur fake, he pleads, 
He pleads his merit while he intercedes, 
And ftill his heart in melting pity bleeds. 

The faints' bed Friend is far before them gone, 

Preparing manfions bleffed for each one, 
And will, ere long, return in majefty, 
That where he is, there may his fervants be. 
Their elder Brother, in their name above, 
Has ta'en- poffcffion of the throne ; hence love 
Divine cn them confpicuous mines, and they 
Believe the blefiings of unbounded day 
Are their's, as fure as Faithfulnefs can feal, 
Or Truth confirm, a Truth that cannot fail. 

No gift on earth can gain his gracious ear, 
Nor faints departed hand to him a pray'r. 
Tho' round the throne adoring angels ftand, 
And faints and feraphs, in a glorious band, 



EMMANUEL. 



S6t none of thefe the title dare affame 

Of Xnterceffor, to avert the doom 

From finning mortals, or caufe bleflings. come 

On needy mankind ; for He only bears 

The title Intercelfor, vvhofe kind ears 

From faints' own mouth receive their fervent pray'r 

Our hidden groans, our fecret agonies, 
When language fails us, pierce the higheft fkies, 
And quickly come before the gracious throne, 
Where, tho' exalted, he o'erlooks not one, 
But reads the plaint, and, full of grace, lays by 
The bill, till Love fend down a kind reply : 
He numbers all the broken-hearted groans 
OF faints j he marks th' innumerable moans 
Of Zion's friends, regarding all their pray'rs, 
Their wand'rings counts, and bottles up their tear 
He pleads our caufe, when we, poor (lothful we ? 
Forget ourfelves, tho' drown'd in mifery j 
And will continue till the thrones (hall fall, 
And the dread fiery Throne be fet, where (hall 
The nations be affembled, ' one and all, - 

Now the grand period, the laft day, is come, 
When God's great fam'iy (hall be gather'd home : 
The awful thunders now prepare to roar — 
Such thunders as were never heard before ; 
All heavVs one thunder clap from ev'ry wind, 
And rtrikes with dread the whole of human kind 3 
The beauteous Iky, the curtain of the day, 
From earl to weft furls up in deep difmay j 
Then fiery flre-ams, from heav'n, not- feen befcre ? 
IjaUffetUQUS roll, and pave his march with gjore - 7 
»d 3 . 



While the eternal King comes on behind, 
With glory too divine to be dehVd. 

The courfe of nature fpeeds to be unfpun, 
From floating atoms to the fixed fun j 
Her wheels give way, the globes a-makmg fall, 
And each forgets the centre of his ball j 
-From inmoli heav'ns inceiTant flashes fly, 
While men, amaz'd, flare at the troubled iky : 
The day is girt with horrors of the night, 
And light itfelf ev'*n ceafes to give light. 
Confufion, jarring, fpreads from pole to pole, 
And diffolution feizes on the whole. 
All nature fu£Fcrs, and the pathos far 
Spreads, (nor can diitance the dread tremor bar;, 
From midmoft centre to the far the ft ftar - y 
Yea, not a wand'ring atom in the way, 
But feels th' approach of this tremendous day. 
The hills, unfix'd, their bafes now foriake, 
The mighty mountains to their centres ihake, 
And rocks, that fcorn'd the billow's frequent dafh, 
With dread concuinon 'gainli e2ch other cra(h 
Old Ocean bears no more the wand'ring keels, 
The waters yield before the flying ifles : — 
For now in heav'n begins to dawn the day, 
When God the Father to the Son [Lail fay, 
ii This is the day which was in our decree, 
Appointed to bring in eternity : 
Now, Son belov'd, plac'd on thy royal throne, 
T) r cend in all my glory and thine own : 
Mine angels, joyful, on thy throne fh-dll wait, 
Thy Godhead own, and tend their Lord in ilate. 



EMMANUEL. 



Go, in ray name and majefty appear ; 
Thee (hall the world affrighted trembling fear. 
Sole Judge, accept, reject, acquit or call, 
None ever mall repeal thy fentence -pad-." 

The lift'ning millions, with harmonious found 
Of rapt'rous praife who the dread throne furround, 
While the Eternal fpeaks, with joy elate, 
In folemn filence the great iffue wait. 
Till the unveiling of the fecret's giv'n, 
(A fecret which till now lay hid in heav'n) 5 
Then they renewed hallelujahs fing, 
Triumphing in th 5 all-conqu'ring Judge and King* 

The throne removes ; and with an awful fliout 
Th' attending hofls the heavens (hake throughout 3 
While in concert celeftial arches ring, 
And echo to the rapt'rous notes they fing. 

The heav'ns divide, and the eternal gates 
Of glory open, while loud thunder waits 
The march of God thro' each recoiling fphere, 
A '.d, by command, God's mighty hafts are there £ 
Ail heav'n is emptied, (none remains behind), 
T*' attend that Lord, who once by ev'ry friend 
Was left on earth ! true, one old friend appear'd, 
(Or fervant rather), and his Sov'reign cheer'd ? 
Whofe agoniied foul diffolv'd within, 
Li&e wax, when, mortal, luff 'ring for thy fin. 

The fparkling flars pave the illumin'd way, 
And heav'n looks fairer in th 1 approaching ray 5 

Rev' 



EMAIANUEEi- 



Rev'rence on ev'ry brow angelic bcndj/ 
And Majefty in facred pomp attends 5 
Sacred the van, auguft the glorious rear 
(thrift and his ffery chariots now appear, 
Whofe numbers twenty thoufand are 

« — "-But now - -' 

Look round, my mufe, and take a fearful view 
Of earth, and fee their difmal ftate below, 
Where nothing is but mourning, anguifb, woe. 
The fhn, outQione, far, far before him rlies, 
And in his flight 'midfl fick'ning beams he dies $ 
Nature's in her flrong pillars wounded fore, 
The fun grows dark, the moon is dim with gore* 
Dependent planets lofe their gleams in night *, 
And diiiant funs, if fuch, Hart out of fight 5 
Stars difappear as the bright morning Star 
Shines glorious, in effential beams, from far. 

The dry land now, and feas which lave each more 
Yea, heaven's tall pillars which ne'er bow'd before, 
And proudeit monuments of earthly pow'r, 
Are all difmay'd ax Heav'n's decifive hour, 
Who opens all his magazines of woe, 
And makes his iock -dividing winds to blow. 
The rending thunders fpread from pole to pole. 
Strike ev'ry ear, and feize on ev'ry foul. 
All ether kindles in a fearful flame, 
The harbinger of his tremendous name, 
Who comes to be aveng'd on thee, O Sin ! 
On thee, O fmner ! as thy deeds have been. 
The rattling thunders give all nature pain, 
Expiring nature can't their peals -fultain y 



EMMANUEL, 



The mighty cedars mightier thunders tear, 
And in a moment make the forefts bare. 
Such dreadful claps abroad the thunders fend, 
That in her pangs expires the calving hind j 
No mufic in the late melodious air, 
No Philomel, nor warbling fongfter there, 

The death-paw'd lions now forget to roar, 
Whofe yelling fet the woods a-trembling o'er } 
And tigers, into tamenefs terrified, 
(A tamenefs mingling with the purple- tide), 
Forbear to tear, to trouble, or affright, 
Yea, harmlefs, mix with lambkins in their flight, 
Which, trembling, feek the neighb'ring thicket's {hade? 
But thickets quake, and forefts nod with dread. 

Hot thunder-bolts break dreadful on the rocks, 
And rend their flinty fides with fiery {hocks : - 
Earth trembles to her centre ; earth again 
Receives new (bocks, and trembling doth remain 5 
The yawning valleys fever'd are below, 
The forces of thVafFrighted ocean flow 
Together, tdffed from their tumbling bed : 
As when, in fair Creation's day, they fled 
The rifing mountain and the fpreading plain, 
Till, flopp'd by pow'r, they form'd the foaming main, 
Earth, feas, and fun, yea, all beneath bis throne, 
Concern'd in this grear fcene, look anxious on : 
Centre, that flept in undifturbed bed 
For many ages, heaves his hoary head 
Ir ideous groans, while earthquakes round him roar j 
Then burits the world, as clouds their thunders pour j 

This,. 



EMMANUEL 



This, mingling in the combat of the fky, 
Sums up and crowns the laft cataftrophe. 

The Judge appears, at whofe tremendous look 
The heav'ns diflblve, the earth is terror-ftruck j 
All glory fades in the approaching beams 
Of Beauty, and in the overflowing ftreams 
Of Love and Life, Grace, Majefty, and Pow'r, 
Finite perfections ceafe, and mine no more : — 
As lamps, if lighted in the noon-day ray, 
Look pale, and perifh 'midft the beams of day. 

The daring atheifts, who a God deny, 
Shall tremble when they fee him in the Iky, 
And wim their thoughts were true, but wifh in vain p 
Taught there's a God, by anguifh from within. 

An awful ugn of the laft day in heav'ri, 
Is by th' Almighty's condefeenflon giv'n,- — 
The fig:i that" me ws the Son of man at hand, 
Shall ft like aftonim'd feas, and trembling land, 
More fearfully than fore-runners of death, 
Or direful preludes of impending wrath 
On finiih'd monarchies, empires, and thrones, 
Or fcatter'd tribes, curs'd to the diflant zones 
From pole to pole the prodigy (hall (how, 
(While millions view, and wring their hands in w r oe)/ 
Ev'n tell them, that th* exalted Son ©f man 
Comes now commiffion'd with the glorious plan, 
By which he'il judge the nurn'rous human race., 
And nations foon fhall fee him face to faceo 

* Jofephus, the Jewifh hiiloriaYJ, relates, that many wonder- 
ful appearances were feen in Jerufalem, immediately before ths 
difperfion of that devoted nation* 



EMMANUEL. 



Now he defcends, and far before him goes 
A glorious flame, the terror of his foes j 
The mountain-tops it kindles, and on fire 
Sets tow'ring hills, which to the heav'ns afpire. 
The mountains melt, the wafting flame extends 
(Tremendous blaze !) to earth's remoter! ends. 
All pleafures periih, all delights are loft, 
And wailing tribes with terror great are toft 5 
The world's an Egypt, darknefs ev'ry where, 
No Gofhen now, no land of light is there. 
Such is the fruit of lin, (thrice curfed fpawn !) 
Which early, in the young creation's dawn s 
Slew innocence, and did fo darken day, 
That clouds of vengeance cover'd all the fky, 
Till Jefus, by obedience unto death, 
Appearing Juftice, ranfoming from wrath, 
Made morning innocence with fplendour fpring, 
And day celeftial ftretch th' eternal wing 5 
Thus all is darknefs till his throne appear, 
Then brighter lights are fcatter'd ev'ry where. 

Now earth's a feat, a fcene of miferies, 
Which are re-echo'd from the troubled feasj 
Great earthquakes (hake the deep- funk feats of hills, 
The tumbling mount the gaping valley fills ; 
Large chafms men's flight forbid, before, behind ; 
Without earth opens, and within the mind 
Is rent with terrors, that the human kind 
Would death to life prefer j yet death dees fly 

Their eager wifh. 

Now he approaches nigh 
In majefty divine ; th' etherial throng 
Is all one concert of celeftial fong. 

Now 



EMMANUEL. 



Now Ikies grow clear, and heav'ns again look bright, 

Replete with beams of pure and fpotlefs light. 

Nature's convinc'd her Maker means no ill, 

But mankind, guilty mankind, tremble Hill. 

Glory, in boundlefs beams, before him flies, 

And pours a fplendour thro' th' expanded Ikies. 

A brighter day than ever (hone before, 

At his approach, its golden beams darts o'er 

Th' expectant world ; — heav'n in its beauty blooms 

On faints, but midnight on the guilty glooms. 

At his command both heav'n and earth are fcroll'd 
Together, and his glorious throne is roll-'d 
On flaming wheels ; and, while approaching nigh, 
Ten thoufand choirs begin the harmony 
Of triumph, and ten thoufand angels ftand 
On ev'ry fide, all waiting his command. 

The Seraphs, flying on out-ftretched wings, 
And beating joy on all their warbling firings, 
A fapphire pavement bear beneath his feet, 
On which his throne, in majefty, is fet. 
An arch o'f glory bends about his head \ 
Above his throne the beauteous bow is fpread, 
The certain flgn and witnefs plac'd above, 
That God and man are reconcil'd in love. 
What peaceful beams dees this fair bow difplay I 
(Saints gaze with joy, and ev'ry heart grows gay) £ 
What rapture fwelis to find the deluge gone, 
And that a cloud ftiall never hide his throne ! 

The God of glory comes, all heav'ns defcend, 
Angels, Archangels, Thrones, and Powers attend 

Cheruh 



EMMANUEL, 



'Cherub and Seraph in the train combine, 
And all the holts march on in pomp divine. 
The elecl: fouls, who dwelt in glory's land, 
Flying obedient to his lov'd command, 
Come down their dufi (refign'd fo long before) 
To re-affume, to be disjoin'd no more. 

The clouds, transformed to light, together fly ? 
(No more black clouds fhall daik'ning veil the fky) 3 
To ufher in th' eternal Lord of light, 
Yet from the wicked hide the glorious light : 
They ne'er fhall fee his reconciled face, 
Who fcorn'd on earth to hear his words of grace 5 
But fee him foon they fhall, in vengeance dread, 
And hear his thunders thro' thick darknefs fpreado 
A mighty angel in his train appears, 
Who the tremendous trumpet with him bears : 
The throne is fet, round which a wall of fire 
Waves high, encircling all the glorious choir. 

Now the archangel, with a humble bow, 
Stands forth, aloud to found the trump, and now 
In filence hufhM, with mingled joy and fear, 
The glorious choir the trumpet wait to hear. 

He blows ; — anon the Humb'ring world obeys \ 
Come forth, ye dead ! — anon the dead arife. 
The voice of the Eternal alfo fhakes 
Death's filent cells, and all the dead awakes j 
Angels exulting give a joyful fhout, 
And with their fbngs re-echo heav'ns throughout. 

As lightnings oft, in fumrner's hotteft day, 
Dart on a wretch-, and force his fgul away 

% e Si 



So fheets of livid flame from the bright- throne ; 
Infold furviving nations ev'ry one, 
And change, in the mort twinkling of an eye, 
Their mortal frames to immortality; 
And thus, while waiting their dechive doom, 
They mix with thofe difgorging from the tomb , 
For now the tombs difclofe, the grave gives way, 
And life abounds where tribes of mortals lay ^ 
In fields the frequent fcene of bloody fhife, 
Armies o£ men at once fpring forth to life ; 
They dy'd in war, but rife in peace again, 
Their ruft-fheath'd fvvords behind at reft remain. 
Obedient waves throw, with tremendous pow'r, 
Old Ocean's pvis'ners on the much-throng'd more : 
Thus earth, feas, death, and hell, give up their prey 
For Pow'r divine all nature muft obey, 

Now, quick as lightning, in a moment fly 
To ev'ry corner of th' amazed iky, 
Millions of angels on cut-flretched wing, 
And foon together all God's faints they bring. 
Meanwhile on high a fpacious plain is fpread, 
Form'd of blue ether,, for the happy dead , 
There they will hear each fentence from the throne. 
Give their afTent, and glad receive their own. 

Firfl rife the juft, and ravi(h'd are to fee 
Their Saviour feated in fuch majefly ; 
They raife their raptur'd eyes with frefh delight,, 
To fee him glorious in the nations' fight j 
And while he (beds his glories round about } 
Exulting millions to their Jesus (bout . : 



1 



EMMANUEL. SSt" 

u Is that the Man whom men did once defpife^ 
Whofe glory now illumines all the Ikies ? 
Is that th* offender who before the bar 
-Of Pilate Hood, whom now the nations fear ? 
Is that the meek, the lowly, humble Lord, 
Now in a manner fo divine ador'd ? 
Can this be He that once was left alone, 
In whofe bright train heav'ri's armies follow on, 
And whom ten thoafand angels wait upon ?" 
But while they raifc their joyful fongs on higb 3 
Becaufe their dear redemption draweth nigh, 
Angels commiJIion'd lay on them their hand, 
As once on Lot, when he did lingVing fland 
In Sodom, and before the throne them bring 
Into the prefence of their Lord and .King. 

Next rife the wicked, who, when- they appear^ 
Relu&ant rife, ' and fill'd with black defpair j 
Confcience awak'd, with angry looks £hall rlcrm 7 
And gnaw them with its never-dying worm 3 
Y#a, death and hell are in their looks each one 3 
While, tho' averfe, they view the awful throne. 

Fiends ready ftand at their difgorging grave, 
(Sinners and Satan a fad meeting have), 
To drag and fiit them 'fore the tlaming bar, 
And joy the more how fierce their torments are 
Glad God's own works mould God's great arm defyj 0 
Then be condemn'd in burning lakes to lie, 
And there blafpheme him thro' eternity. 

Now tremble, finner ! this belongs to you 3 
And facred truth declares the fcene is true \ 

£ e 2 Rejoice 



IMMANT7ZL. 



Rejoice and tremble, — tremble fiill, and tub 
Unto th' incarnate God, Jehovah's Son, 
Thy Saviour, foul ! and there bv faith remain, 
So at this cay to Kim thou {halt pertain 5 
Then angels fhall take care of thee, yea, thou, 
Tearlefs, {halt thefe transactions fully view. 

Ko'v round the throne bright enngns povrr difpta; 
And glorious banners, waving ev'ry way, 
With brightefl colour?, like th' unclouded Iky, 
ReHe£l the beauties of eternal day 5 
While holds th' enthroned judge in his right-hand, 
A flag, amidil difplayed banners grand, 
Jearful in height, dreadful in majefty, 
Which th' hindmolt rears of worlds awaken'd fee ; 
There all the beauties of the rain-bow play, 
And glories of the early dawn of day, 
Join'd with the fweetnefs of the fetting iky • 
There HeavVs difpiayM in matchlefs mcjedy, 

Now doth his voice, like the loud thunder, roar$- 
Kis real voice, which tribes ne'er heard before y 
Straight devils tremble, hell's afrefh inflamed, 
And new.awaken'd tortures feize the damn'd. 
But to his own the oppcfire appears, 
Who, at his voice, are difpcffefs'd of fears j 
Defparr into its darkeft dungeon leaps, 
And Trembling to its fhaken centre creeps, 
To vex no more. — Serenefi: pe?ce is fpread, 
And Love, exulting, lifts th' immortal head, 
(The crowning gr^ce), to get the crown divine ; 
The hrighteft grace below, above (rial! biighteit ihine, 

DiSan 



EMMANUEL. 



$2* 



Biftant, like forrow, from the feats of blifs, 
From the fair throne ftands all th' accurfed race, 
Who, trembling, wait their doubly-dreadful dooms, 
While gnawing worms awake, and confcience glooms. 
Their rolling eyes are redden'd with revenge j 
Their countenance ten thoufand horrors change \ 
And on their blacken'd brow fits deep defpair, 
While inward beats their heart with boundlefs fear j 
'Midi! tort'ring thoughts convuls'd, and torn in twain 5 
Anxious to be in that fame ftate again, 
When not awak'd a foul, 'twas free from all 
That mortals duty, fear, and paflion call, 

Then kings unknown ainong their fubjecls are \ ■ 
Their fervants eye them with reveielefs flare \ 
And prince and peafant equal honours (hare, 
Then the fair face, which mortals here admire*, 
With ghaftly looks, flieds horror ev'ry where \ 
Nought's beauteous but the right'oufnefs of faints \ 
Then, happy they whom Heav'n this glory grants. 

How do they turn to either hand, with hope 5 
That fomething may the Judge's glances flop \ 
But ft ill his looks, quick as th' enlight'ning ray ? 
Where'er they turn, ftraight in their faces fly 5 
Yea, thro' the flrong, the brazen bars they enter 3 
And pierce into their foul's confufed centre. 

Now, the dread Judge of all looks angry down 
From his tremendous throne, and at his frown 
The hearts of his mad foes within them fail, 
While wildly their fad cafe they thus bewail : 

E e 3 it SouI ? 



EMMANUEL, 



" Soul, ceafe t'exift ! — alas ! it will not do ^ 
I live to bear eternal loads of woe. 
My being, like the adamantine rock, 
Moft, waftelefs, ftand his angry thunder's {hock,-*-* 
Shocks, which would melt the flinty rnafs away 3 
And wr3p in darknefs the meridian ray. 
My moments fled, can I not fetch again ? 
Is there no way t* efcape perpetual pain * 
Might I not hide in fome eternal made ? 
Ah i fhadows fly, and all with light is clad. 
See ! light prevails 5 my fouFs the darker! cell 9 
Where vengeance hot blows up a burning hell. 
Why did the grave refufe to let me reft ? 
The cruel tomb from its kind chambers caft ? 
O ! falling mountains, let me to you fly, 
And in your ruins loft for ever lie. 
O ! tumbling rocks, let your laft overthrow, 
And pond'rcLis weight, for ever fink me low, 
Beneath your bottoms fain would 1 abide, 
But what from his omnifcient eye can hide ? 
Nor height, nor depth, nor darknefs, nor the grave, 
I'm fought — »I'm found — and, quite demented, rave 
With terrors, teeming from th* incenfed thr-one, 
In banklefs ftreams, which never (hall be gone y 
Henceforth no covert can my cafe avail, 
While kindling .confcience does attend me flill, 
And in my bread blows up the hotteft hell. 
Where fhall I look ? to whom complain ? or fly '? 
If to the Throne, there reigns mine enemy : • 
If round about, all, in concert of wee, 
The deepeft fenfe of direft anguiih mow. 

pity !— fee the Judge in fprebding flame ! 
His looks accufe, his countenance condemn 5 

M7 



EMMANUEL. 



My feafceace panes Oh ! eternity ! 

My doom is fix'd, to fix my mifery. 
I fvvoon > 

-* -Alas!- am I awak'd again ?" 

In ev'ry pow'r t' endure eternal pain. 

Is this the fruit of golden-coloured fin ? 

Like Sodom's apples, poifonous within I 

Muft I, for tailing Pleafure's palling ftream, 

Drink boiling oceans, wrathful to the brim >? 

Oh ! yiow, what fearful agonies I feel, , 

Who muft, with furies chain'd, for ever dwell 

In the moft dark and dlfma! place of hell. 

Lo I I lament, but now, alas ! too late, 

My lofs beyond relief, my wretched ftate. 

Oh ! wherefore was it fix'd in Heav'n's decree, 

That law, and fin, and death, and hell, mould be^ 

For had the univerfe in nothing lain, 

I had not been, to luffer for my fin. 

Long I defpis'd the foul-redeeming One, 

Whom now I dread upon yon glorious throne j 

Yea, laugh'd at thofe who did inftrucYions give., 

And liv'd like one that nothing did believe. 

Defpair ? d, diftracled, all remeed is loft $ 

Condemned to fu flier to the uttermoft. 

I can't repent, I feel, it muft be fo $ 

Come then, Almighty Judge, thy will to do, 

Curfe me to th' centre of eternal woe, 

Who was, who am, who ftill mail be thy foe ; 

Spare not to punifti, — punilh till I die, 

For while I live, I (hall blafphetning lie.— 

Oh ! could I but incenfe his kindled ire, 

To caufe my frail exigence' fpark expire, 



SS2 



Now Heaven's keen arrows round about me light, 

Unequal forces, yet eternal fight. 

While God is Gcd, I muft endure his wrath, 

His fierceft wrath j O could it end in death ! 

But, curs'd with being, I relentlefs lie, 

Fuel for vengeance thro' eternity ; 

Deep to the -centre of eternal fire, 

I'm dahVd with burning thunderbolts of ire. 

Now hell begins without, within, and I, 

Set all on flame, in hotteit burnings lie j 

Longer than thought its troubled felf can ftretch, 

Or my conception (O fad ftate !) can reach." 

Earth's rich poneiTors, who in grandeur go, 
Think little no*' upon thefe fcenes of woe ; 
Or, as they read, fay, Soul, (halt thou be here 
An heir of glory, or a child of fear ? 
Sharing the triumphs of eternal day, 
Or Tent, with fiends and damned fouls, away ? 

Fly, mortal, fly, fail from the wrath to come-;, 
Beneath blood's covert (hun the threaten'd doom j 
For the long-gath'ring thunders furely (hall 
With fury break on unbelievers all. 

But now, the glorious fcene proceeds, and, lo ! 
The books ate open'd, and another throw 
Of killing pangs the wicked undergo. 
In open folio, each within his hand 
The Book of Confcience helds, where marked ftan< 
Ten thoufand, thoufand, thoufand faults forgot ; 
Which faint impreffions feeble mem'ry wrote, 
Not caring if they could be read cr not. 



EMMANUEL. 



But then dark characters grow bright again. 

Then ev'ry jota ftraight appeareth plain. 

Before the Judge, at the tremendous bar, 

The books, for men and devils, open'd are* 

In one, what Satan and th' infernal train, 

Againft the woman have devisM in vain v 

And all her feed, attempting oft to tear 

The ftately fabric of falvation fair 5 

They have filFd up the meafure of their fin,. 

And devils now are judg'd as well as men. 

Then, faint ! what fnares foever Satan lay 

For thee, (hall jufiice at this day repay ; 

Thofe black fuggeftions he fo fly can's in, 

Thou know'ft not whence, without or from withjn ? 

On his own head lhall be return'd again j 

Kis itrong temptations, at the lair, ihall fwell 

His punifhment, and fev'n times heat his hell. 

The Judge proceed?, — and high on his right-han*!, 
A crowd of kings, a throng of princes ft and \ 
And fons of conqueft fongs of triumph fing, 
Celeftial tranfports touching evVy firing. 
" This is our God ! beheld, he's come, and we 
Shall dwell with him to all eternity. 
Love found us, when from him we wand'ring rlray'd*} 
Love rais'd us when we in our graves were laid p- 
Now we're awak'd, awak'd to fleep no more, 
But to partake of his eternal glore. 
This is our God, and hence we draw cur heav'n, 
Our Judge, our Friend, by whom we are forgiv J n* 
Our Ration tells that we are his belov'd, 
Our place declares of him we are approv'd j 
On his right hand, (O ! higheft dignity !) 2 
So fhalj we fit, and ling eternally. 

Not* 



EMMANUEL. 



Now we behold the mourning crowds below, 

Who gnaih their teeth in anguiih, horror, woe ; 

Our Lord is ours, and we are his, our all 

Is in our nghtj cur foul, and ever fhall.** 

Now to the faints the Judge his glorious eyes ■ 

Dcth tarn, (a heav'n in the fair glances flies), 

And while he fpeaks, all's huuVd into furprife. 

" Come, come, ye blefTed of my Father, come^ 

Inherit now your kingdom and your home, 

Which, from-the time the pillars were prepar'd, 

On which the -world was, with its fuloefs, rear'd, 

Was kept for you, for you, whofe care I felt, 

When I 'mong ycu, dear ones, difVrtfTed dwelt. 15 

When saw we thee effected any how f 

That we to thee could any kindness shew ? 

Ttie faints reply. But then the Judge goes on, 

{{ I count- it mine what's to my members done > - 

When T imprifon'd in a martyr lay, 

Ycu, unaQiam*d, did many a Tint "pay 

In facred truth you did their Heps conducl, 

Strengthened by which, unto my caufe they {luck, - 

For all my martyrs you lamented much, 

And for them dill your fympathy was fr.cli, 

That ycu their agonifing pains did touch. 

You cloth'd the godly from the winter-fnow, 

And would not let my members naked go. 

When foieign lands my fervants did receive, 

Who in their own nor peace ncr truth could have J 

You to@k them in, as would a tender mother, 

And entertain'd as they had been your brother j 

Ever on them ycu cart your caring eyes, 

Ever on thern^ in their neceffities, 

Your plenty pour'd, with pitying fympathy, 

And Rill the caufe was ? They belonged tc mc. 

Therefore 4 



EMMAftUEL, 

Therefore, again, ye righteous, come, and (hare 
My love, my joy, what glorious bkiTmgs are 
Mine, hence are yours, • without the lea ft annoy., 
Ye (hall my fulnefs, ,ev'n myfelf, enjoy," 
The faints the fentence with a humble bow 
Receive, and all their raptur'd paffions glow 
To K;m that crowns them with feraphic love^ 
And raifes thczn to reign as kings above, 

Eternal joys take up their rening-place 
Within their fouls, and heav'n and paradife 
Difplay their own before their ravim'd eyes. 
As the blefi'd fentence panes on the juft, 
The angels are^difcharged of their truft, 
And fpread for faints no more the willing wing \ 
No more to earth ihall Heav'n's grand meffage bring \ 
From angels praife is only HeavVs demand, 
And (homing faints among the numbers jftand. 

Now downward cafts the judge his angry eyes ? 
Whence vengeance fwift, with winged fury, flies. 
Foretan-es of hell ! His awful looks do make 
The crowds. to tremble, ev'ry foul to quake.5 
And, as he fpeaks, all fink into defpair : 
" Ye cursVi, depart from me t' eternal fire ' ? 
AVhen I among you, poor and pris'ner lay, 
You knew not me, did not one vifit pay 5 
A ftranger, yet ye would not let me ftay ' ? 
I hungry, thirfty, naked too did go, 
And lick, but you did roe no kindnefs fhow;' s 
44 We 1 never favr thee fo, or, we proteft, 
.Lord, we had entertain'd thee with the bed 
Of all things \ yea, our very bowels mould, 
Spun into clothing, fcreen'd thee from the cold, 

A 



EMMANUEL. 



A pris'ner, Lord ? and likewife in our day, f 

Yet we to thee one vifit never pay ? 

No, finely it has not been in our time, 

Or let us bear eternally the blame ; 

Yea, we to thee had crept on hands and feet.£ 

Then think not fo — thy mercy we intreat." 

" Ye hypocrites, (the Judge repues in wrath), 

Witnefs my faints, whom ye purfu'd to death 5 

For, as in all their ftripes you wounded me, 

So in their death I was condemn'd to die ♦ 

Therefore you (hall, doom'd to eternal fire, 

Feel all the fury of my burning ire 4 

As far as finite can, and not expire. 

Dread floods of vengeance fhall on you defcenJ-, 

And boiling torrents, ignorant of end 5* 

CruuVd with the blows of mine uplifted hand, 

As long as the eternal throne mail ftand, 

You mall bewail your everlafting woe, 

But find no kindly comforter below." 

Eut hold, my Mufe, nor, curious, dare to dive 
In Heav'n's deep fecrets 5 rather fuch believe. 
The great affize, the judgement flill goes on, 
Unutterable fcene, unheard, unknown ! 
Heathens and Chriftians their laft fentence get, 
Appointing them to their eternal ftate. 
Empires pafs judg'd ' y ages, and tribes of men,— 
Churches, courts, kingdoms J— 

Now the glorious fcene , 
Is over \ — now the world's great doom is fpoke 
Unalterable \ — -now the final flroke 
His foes receive from his all-conqu'ring hand, 
And, vengeance-ftruck, before him trembling (land. 

Tke 



EMMANUEL. 



337 



The curfed crowds burfl out in bellowing pain, 
Blafpheme, exclaim, bewail, but all in vain ; 
Shrieks dwell on ev'ry tongue, and fill the air ; 
Pangs, horror, anguifh, conference- fhouts, defpair, 
Spread in each breathing, grow in ev'ry groan 5 
Prom them for ever hope and heav'n are gone. 
Could pity glow now in a glorious breaft, 
With pity faints and angels were imprefs'd, 
To hear their bitter wailings, which begun, 
Shall know no bound, — to hear their melting moan 
Of God departed, of the burning flame, 
The gnawing worm, and anguifh to extreme, 
Filling their fixed ftate : — O killing thought ! 
Their pangs ne'er to an end are nearer brought. 
When thought is tir'd with ftretching far into 
Life's maze, life's circle, yet, beyond the view 
Of angels, ftill the dread duration lies, 
The given time for all their miferies. 

Fires rhund'ring teem from heav'n, and earth below 
Surfts out in flames, till flames together flow 5 
The elements themfelves diflblve away 
With fervent heat, at Heav'n's decifive day ; 
Fire rends the world, furls in th' expanded heav'n, 
To whofe confuming pow'r all things are giv'n j 
Yea, ftars and planets wholly ignify, 
And heav'n and earth embofom'd burnings lie. 
Cities and caftles fink, once of great name, 
And kingdoms vanifti 'fore the conqu'ring flame. 
Now is the world one fire, one boundlefs blaze j 
The ocean boils, — hills fink,— and mountains raife 
Their heads no more ! — O pow'r ! of awful praife ! 

Ff But 



33S 



EMMANUEL. 



But paufe, my Mufe ! 'tis no nocturnal dream s 
Whofe phantoms fly, quick as th'awak'ning beam 
Darts on the eye, whofe pleafure or whofe pain 
Scarce fome reflecting moments do retain 
The fcene, however terrible, is true, — 
However (hocking, ev'ry eye mult view $ 
Men, angels, devils — all afifembled are, 
(For ev'ry fon of being mull be there), 
To meet with God, to get their final doom 
The day, tho' long delay'd, at laft will come. 
O think how mocking mail fuch awful fights 
Appear, when nature her own fun'ral lights ! 
How hot the furnace, and how 7 fierce the fires, 
That burn the filth of many thoufand years ! 
Tor all creation groans wiih fin till now, 
And traveling in her pangs for birth doth bow 5 
But then the creature (hall deliver'd be, 
(So long fubjecled unto vanity), 
Frcm ponderous corruption's piefling load, 
To th' glorious liberty of fons of God. 
Beyond the wreck, behold the wifliful view j 
Old things fir all pafs, and ev'ry thmg grow new : 
So }ias He faid who fits upon the throne, — 
So He has faid ? and He will fee it done. 

Fair frcm the flames the heav'ns in beauty fprea.d 
And fpotlefs glories round creation fhed 5 
Stars fparkle brighter, and th' unclouded fun 
Outihines the fplendour of all. ages run 5 
The world's great caverns purg'd, and grottos hid, 
Fazthquakes no more burn 1 from their fulph'rous bed 
Mounts rife refin'd, valleys are purify'd, 
And gales far.ii'reus fan tie flowVy.mead j 

T 



EMMANUEL. 



539 



The fweeping tempefts wear th' eternal chain, 
And oceans, once tumultuous, reft ferene. 
Ocean, the emblem of our fleeting woes, 
Sleeps on, and now the Tea of trouble flows 
And ebbs no more : — all's wrapt up in repofe. 
The fields are fpread with everlafting green, 
And floods of innocence o'erflotv the plain. 

As th' elect of redeeming love endure 
A monument, fo of creating pow'r 
The heav'ns and earth j — "and thus the Lord's always 
The God of nature and the God of grace. 

The Judge commands, and new the fatiate flame- 
Furls up itfelf, as if become more tame , 
Then by his word fires from the world he fweeps, 
Yet in the dreadful flames embofom'd keeps 
Devils and damn'd, till plunged in the deeps. 
As, driv'n from the dread throne, they lingering ftay^ 
Angels lam devils, devils lafn their prey, 
Far from his prefence, to death's dark abode, 
To feel the fury of an angry God. 
Dread mow'rs of vengeance on his foes mall fall, 
And ev'ry frown on them difcharge an hell ; 
Oceans of indignation, burning hot, 
And floods of wrath, (now, fmner, fee thy lot), 
Remain the portion of their pois'nous cup, 
Which they from God for ever mufl; drink up, 
Yea, wring the bitter dregs of worfe than death, 
Condemn'd t 1 abforb the waftelefs ftream of wrath. 
Now hell infolds them with ten thoufand flames, 
And torments not diftinguilVd by their names 
To mortals yet !— extremes upon extremes ! 



Ff z 



The 



340 



EMMANUEL, 



The world is now diiburden'd of its load, 
Which oft drew down the heavy wrath of God } 
Now in the earth dwell right'oufnefs and joy, 
And nought will more offend, nor more annoy : 
True peace, fo long exil'd, returns again, 
And innocence, almoft forgot, fprings in. 
Hence Satan mall, chain 'd to the fhades below, 
No more on earth run, reftlefs^. to and fro. 

A paradife (hall the eternal fpring, 
In all its blooming beauties fair, in bring. 
All things are verdant, and the verdure's grac? ? 
And the employment of the heav'ns i* praife j 
Seafons are perifo'd, but th' eternal fhine 
Of glory, forms the year, the age divine. 
Thus earth's the lower heav'n, and in a tie 
With heav'n united, and the throne on high 5 
The kingdom's to the faints of th' Higheft giv'n, 
And men and angels dwell in earth and heav'n. 

The glorious hofts, who all this- while behold 
The dread cataftrophe, words can't unfold, 
And view the wrecks of worlds, the gafping groan 
Of dying nature, the heart-melting moan 
Of mortals damn'd, and fiends driv'n back again 
To fpend exigence in perpetual pain, 
While God's right-hand unweariedly (hall throw 
His thunders on the damned fouls below, — 
£111*4 with ecftatlc joys, their grateful tongues 
Praife the Almighty in feraphic fongs : 
" Beam on, eternal- day, and let thy light 
Dart thro' our fouls, thrice welcome glorious height 
Of love ineffable ! Thy prefence, King 
Of kings, for ever in thy courts we ling. 

Worlds^ 



EMMANUEL. 



Worlds, at thy word late to the flames refign'd, 
At tby command again rife fi re-re Sn'd. 
Angels to thee their willing homage pay, 
And (hades reluctant own thy pow'rful fway ; 
Hell trembles at thy look, and devils groan 
Compulfive fighs : There thou thine awful throne ; 
The terror of the burning gulf, doft raife, 
Whofe prefence mail their torment eternize. 
But we, the fons of love, (whofe blifsful rife 
Shall laft a wonder in our ravifrVd eyes), 
Drink at the oceans of iublimeft biifs, 
And laud that Love, — Love that eternal is„ 
Before th' obedient billows learn'd to roar s 
Or fwelling feas to fweep the Tandy fhore j 
Ere waters belted the vaft world about, 
Or from the earth the mountains jutted out ° 
Before the valley from the neighboring hill 
Sunk deep, and rocks echo'd the murm'ring rill |-- 
Ere fruitful fields drank up refrefhing rains, 
Or morning-dews begemmM the glltt'ring plains y 
Yea, ere the fun (bed round the gladfome day, 
Or from his chariot bloomM the feafons gay j 
Love, O Eternal ! was thine early thought 
Tow'rds man, before thy word proline brought 
Forth fair creation, faultlefs in thine eye \ 
For when all things lay hid in thy decree, 
Thy love proposM and feal'd falvation-plan 
With Chrift, the Reprefentative of man 
Defign'd to be redeem'd : Th 1 Eternal bow'd 
To be a creature, tho' he was a God. 
Thus boundlefs love the atom mortal found, 
And heirs of death and hell with glory crowh'd. 
Love's fcatter'd ftreams, which did refrefh below, 
In boundlefs floods we Hi all for ever know ; 

Ff 3 



MMfcAWUEL". 



This is his gift who cur frail nature wore-; 

Yea, more tor our infirmities he bore \ 

Altho 1 He pafs'd th' angelic nature by, 

Pie on the human call a pitying eye. 

Made perfect now, we feel, we fear no evil \ 

Not one bafe thought, or luft, or tempting devil 3 

A palm, a fceptre, hold we in our hand, 

And with the Lamb upon mount Zion ftand y 

His chofen ones, mark'd with his Father's name i 

His own — and ftill our happy date's the fame. 

Words can't exprefs it, yea, nor finite pow'rs ; 

For more than wifh or wafting date devours, 

Or thought's unbounded ftretch can reach, is our's 

Thefe fcenes are over,*— fcenes auguft, tremend 
And now is come the all-conclufive end 
Of worlds and men : The twofold ftate's begun, 
Of death below, or life by Jefus w 7 on. 
At God's command, again the throne afcends,— 
Each warbling wing, each raptur'd choir attends ) 
Angels augmented with awaken'd duft \ 
For not one faint is left afleep or loft. 
What ftilning armies ! what a royal band, 
Before, behind, attend on ev'ry hand ! 
Each one's a prince, all kings, Immanuel's train, 
Who journey with him thro' the azure plain, 
Bright by his footfteps *, all rejoice to tread, 
In heav'nly order, with their living Head. 
High heaven, as his approaching tays the wall 
Illumine, opens to receive them all : 
Its golden gates are by his beams unbarr'd, 
T' admit the King of glory and his guard : 
Kence heav 1 n and earth, in facred brotherhood, 
Remain the manficns of the great and good, 



EMMANUEL. 



The Tons of God.- 

— But from thefe heights of blifsj 

Down let us plunge into the dark abyfs 

Of boundlefs anguifh , let us take a view 

Of what the damn'd muft ever undergo. 

Back ftait my thoughts, unwilling to defcend 

To thefe thick (hades of darknefs without end } 

My foul into her inmoft felf recoils, 

And each conception, big with horror, boils, 

M hell diftrefTes men, as they relate, 

Tho' diftant, what muft be the fixed ftate 

Of torment ! where fo many millions lie, 

Beyond relief, while rolls eternity ! 

How dreadful are the midmoft folds of death i 

The fiery oceans of th' Eternal's wrath ! 

Continually new-kindled flames arife, 

Pregnant with horrors, terrible in fize, 

Tiil all th' uncircumfcribed fpace for woe 

Blazes one hell, and flames fulphureous flow, 

Each breath is- anguifh-, ev'ry look defpairj 

Each thought is torture y horror ev'ry where 

Diffufesj no ferenity of mind, 

To foothe the troubled breaft j but ev'ry kind 

Of fury rages with defpotic reign, 

And roufes up the keener! fenfe of pain. 

No filent night, in tranquil foft repofe, 

Their weary eyes (hall ever kindly clofe 5 

Their eves muft ever wear th' affright'ning glare 

Of vengeance, and for ever rueful dare 

On others 5 yea, like madmen lock'd in chains, 

Inflict, on one another mutual pains. 

The damn'd, like thofe 'gainft whom the pow'rful curie 

Of Heav'n defcended, with a vengeful force, 

Who 



EMMANUEL. 



Who were, tho' 'gainft the common en'my joinM, 

'Gainft others in interline wars combin'd j 

Tho' flain without, were maffacred within, 

Till walls were broke, their temple burnt, they flain 

Thus one torments another, — devils men, 

And they their fellows ; pain awaketh pain. 

Tho' common faff Vers underneath the blow 

Of Juftice, yet no fympathy they know. 

In bundles bound, the old companions lie 
Of wickednefs, to nerve tne tyranny 
Of killing Conference, with the galling thought, 
That they have one another's ruin wrought j 
They curfe each other for their mifery, 
And all their anguifn on each ether lay. 
Each part doth pain itfelf, and ev'ry pow'r 
Its own tormentor is for evermore \ 
Each faculty fubferves its mifery, 
And ev'ry fenfe doth fwell the torrent high 
Of growing anguim, thro' eternity. 
If back he looks, there flares his impious life j 
If forward, ftraight eternal fcenes of grief 
Start up, and full new floods of wrath difclofe $ 
Thus each reflection weakens all his woes \ 
There raging feas of indignation roar, 
And fires, in liquid waves, confefs no fhore. 
There blafls of vengeance, hurricanes of WTath, 
Continual blow, from God's hell-kindling breath. 
There never fport imaginary pains, 
(The fpurious offsprings of the poet's brains,) 
The rolling axle, and the tumbling ftone, 
The gliding dream, tht fruit hung tempting down 5 

Fo 



EMMANUEL. 



For all is real, all confummate woe, 

As all the damn'd and ev'ry fiend fhall know. , 

The foft carefTes there are flames of fire ; 

Defpair's entwin'd with ev'ry flrong defire j 

On ev'ry hair tormenting ferpents hang, 

And refllefs- furies twift with ev'ry firing, 

And fibre of the heart. For ever nigh 

Heav'ns barbed ir'ns and poifon'd arrows fly. 

What plaintive thunders, thro' th' extent of hell, 

From men fhall found ! reverb'rate from the yell 

Of furies damn'd, pale Sorrow's eldeft fons 5 

What melting murmurs, long-continu'd groans I 

While creatures in confummate mifery, 

Comfortlefs, wail to all eternity ! 

Conceive what furns of horror mufl be there, 

When ev'ry foul weeps tears of fait defpair. 

God will not hear, God is forgetful grown, 

Yea, Gcd has fworn that mercy fha'n't be {hown, 

To fuch "as once contemn'd his mercy bright, 

And all the offers of his love did flight. 

The Atheifl's taught from ev'ry nook of hell, 

Yea, his own confcience, with tormenting knell,. 

Confirms a God. The anguifli he endures, 

The facred truth in folemn form enfures. 

The Arian owns beneath th' avenging load, 

The Son of man to be the Son of God, 

Equal with his eternal Father, who 

Gave him to be the head of all below 

To's church ; and there his bold blafphemous tong 

Is pierced with fharp arrows of the ftrong. 

Red dregs of vengeance fill the drunkard's cup, 

And, tho' relu&anr, he muft drink them up : ? 



§40 



EMMANUEL. 



I 



There drunkennefs, (here mortals' cob-web plea 

For wickednefs), (hall highly punim'd be j 

This janitor unlocks the door of fin, 

And ruin, death, and bell j at once rufh in. 

The fwearer^s tongue is fet on fire of hell 3 

The curfe into his bones, with fury fell, 

For ever pours j the oaths, in fportfome vein, 

Oft volley'd forth, found in his ears again j 

But not as once, when fpoke without reraorfe, 

But with the angry thund'rings of the curfe J 

While diftant hallelujahs found below, 

And this, the damn'd, t' augment their anguifli, know^ 

That fellow-creatures, finners once as they, 

PofTefs the tranfports of eternal day. 

Who Sabbaths with impunity profane, 

Shall count a day of reft a world of gain y 

But one calm moment juftly are deny'd, 

Fetter'd for ever to the flaming tide 

Breafts fwoln with pride, to thrones who did afpire 9 

And, to obtain them, fet the world on fire, 

Shall, where the wand eternal vengeance fvvays, 

On liquid thrones of burning brimftone rife, 

Crown'd with encircling, flames $ their ghaftly guard,: 

Are furies, with infernal pomp prepar'd. 

The perjured lips, devoted to the lake, 

Muft their laft fate with the fir ft liar take y 

While burning Coals of juniper (hall lie 

On their falfe tongue, to all eternity. 

Th' apoftate wretch, his heaven approached nigh 
But loft for ever, in his ploring eye 
Shall fpread, and every fierce reflection pain : 
So leaky Veffels, on the toffing main, 

Are 



EMMANUEL. 



3*7 



Are row'd with trembling heart and tugging hand, 
But row'd in vain 5 they're loft in fight of land. 
His tailing of the pow'rs of th' world to come, 
With bitt'reft gall (hall mix his baneful doom. 
For thofe who higheft rife t'wards heav'n, but fall, 
Shall fink for ever in the lowed hell. 

Why various thoughts t' exprefs one pain complete ? 
For all thefe torments in one bofom meet, 
And many more, of which the human mind 
Now can't conceive, nor, tho' conceiv'd, could find 
Expreffions proper to defcribe the woe, 
That endlefs rages in the {hades below j 
Adult'rers, murd'rers, yea, th' ungodly all, 
Weep, gnafh their teeth, and wail for ever (hall 5 
Repent their paffron, difapprove their fplcen, 
And wifh they had their ill-fpent hosrs again, 
T' abandon vice, at leaft, to efcape from pain j 
For fin, in its effects, tho' they abhor, 
Yet, in itfelf, they never can give o'er, 
Till pow'rful grace the carnal mind renew, 
Th' affections purge, the ftubborn will fubdue 5 
Which never can take plage in hell, a Mate 
Remedelefs ; Rill in vain they curfe their fate, 
Their griefs conftrain'd, repentance comes too late. 

Weigh, mertal, Cnow immortal for thy pain), 
The profit of thy time committed fin j 
Now recollect thy then-enjoyed joy, 
And thy (harp torments ftrive thereby l* alloy, 
Bring all thine armfuls of imag : n'd b'ifs, 
Which thcu on earth dldil far prefer to this, 

Throw' t 



348 



EMMANUEL. 



Throw't in the fcale, a balance there to be 
'Gainft all thy torment and thy mifery j 
Let thy once merry moments eafe thy fmart, 
And fin, as once in act, rejoice thy heart j 
As oft in midnight, bid them rill the bowl, 
And call for wine to cheer thy fainting foul 5 
Now laugh at hell, and bid damnation come, 
Who oft fo boldly durft invoke thy doom.— 
Ah ! lamentations are his ceafelefs fong, . 
But not a drop to cool his fcorched tongue 1 
He thinks not, as himfelf he oft expreft, 
Hell fabulous, and damnation but a jeft. 
Curs'd with eternal vengeance, endlefs woe, 
He feels an hell, and finds damnation true. 
Devils, tho' fpirits, feel the fire, — and men, 
Altho' material, unconfum'd remain. 

As we belie , e there is a local hell, 
(Where'er it be, let dire experience tell), 
So w T e believe there is material fire, 
Since foul and body both tormented are : 
Wrath naturally waftes the foul away, 
And yet the foul's preferv'd a living prey j 
Ev'n fo, thefe fires of fierce calcining pow'r 
Shall feed upon, but never {hall devour 
Immortal matter, doom'd, by HeavVs decree, 
Waftelefs, to feed the flames eternally. 

The pain-communicating fympathy, 
That in the damn'd exifts t* eternity, 
Sends from the foul to each connected pore, 
Pangs, tort'ring, agonifing evermore 5 



EMMANUEL. 



349 



jBut thus the foul a fweet retreat fhould find, 
A fhelter, an afylum in its kind, 
If from the fufPring body did not flow 
Tremendous torrents of diftracting woe, 
Which prefs feverely on the ftruggling foul, 
That does 'fore each returning furge recoil : 
Thus mutually they both tormented are, 
Each feeks relief, but neither finds it there j 
And 'tis but juft, fince both in fin did mare. 

In hell (how horrid is the dire abode !) 
There's not one honourable thought of God j 
They fear with fury, and with hatred quake, 
And at his name their troubled centres make. 
What heart can think, what tongue their torments tell, 
Whofe 'waken'd confcience is a very hell ! 

Satan receives the heav'n-inflicled blow, 
He falls, and groans, beneath o'erwhelming woe j 
Enrag'd his malice can effecl: no more, 
Than fcourging hell into blafphemous roar 
Againft the juft, but the tremendous One, 
Who throws the thunders of his vengeance down. 
Eternal howlings all the damn'd employ, 
And anguim preys upon the fons of joy, 
Who revel'd from their cradle to their tomb, 
Without one thought of death, or wrath to come. 

All is one unaugmentable extreme ! 
Wrath's uttermoft, eternally the fame,-*— 
Wrath's uttermoft that finite creatures can 
Endure,— -or angels fall'n, or damned man ; 

Gg If 



350 



EMMANUEL. 



If 'twixt extremes fome moments came between, . 
This would fuppofe a fhort refpite from pain $ 
But to the damn'd 'tis utterly deny'd, 
Whofe puniftiment is all one flowing tide, 
Without an ebb — one teem of vengeance down, — 
One ftorm of fury from the fiery throne. 

There, to their torments to bring frefh fuppiy, 
The Law, in all its curfes fpread, doth lie. 
Law-ltrengthen'd fin, enabled to devour, 
With Law's condemning and accurfing pow'r, 
Lies very heavy on the damned foul, 
And wounds, and flays, and rends, and tears her whole. 
Law takes the trumpet, roars eternal death, 
Loud in the ear of ev'ry heir of wrath : 
Awaken'd confcience echoes the alarm, 
Whofe thunders nothing mall to filence charm. 

The bleeding Saviour hung upon the tree, — 
Offered, defpis'd, contemn'd, rejected He ! 
Grace trampled down reaches the loudeft knell, 
And gofpel-finners have the hotteft hell. 

But, ah ! this is not all, the worft's behind, — 
That want, that void, that emptinefs of mind, — 
That feeking, lacking, craving fomething gone, 
Something their heav'n, their all depends upon. 
AVI- en at the flrft God formed man upright, 
(As all things then were perfect in his fight), 
A principle He planted in his mind, 
Which only for HeavVs fav'rites was defign'd, 
A conliant, reftlefs tendency of foul 
Tow'rds God. who- was his fir-ft. his laft, his all : — 

That 



EMMANUEL, 



351 



That if his works he view'd at home, abroad, 

He by them, thro* them, ftill arriv'd at God : 

Then all creation owned man its king, 

And man to God did the grand tribute bring \ 

Refiftlefs, all his blefs'd affections flow'd 

On God, his chief, his all-fufficient good, 

With fuch a rapid force and facred glow, 

That nothing could compare to it below : 

The courfe of nature was but faint -to this,. 

The forward ftream to find its deep abyfs ' r . 

The fun, afcending with amazing might, 

To higheft heav'ns, to give meridian light \ 

Th' attracted needle, trembling ftill about, 

Reftlefs to find its pole, its centre out : 

All ihort of this, while innocent he flood, 

Deftroy the man, or give him his chief good i 

And fuch was happy Adam's boundlefs blifs, 

His heav'n below, his joy, his paradife, 

Till by his fall he loft the facred fum 

Of folid comfort, in whofe room did come 

Dlfquietude, and ev'ry racking woe 

That feizes on the fons of men below. 

Hence mortals are confum'd with care and toil, 

For fomething to fuffice a craving foul, 

That's always feeking, never finding reft, 

But railing tempefts in a troubled breaft. 

Some riches chafe, and others fame purfue, 

And pleafures .are the prize of not a few j 

Whence, if obtain'd, a fatisfa&ion flows 

To carnal minds, that lulls in fad repofe 

Poor thoughtlefs fouls, who dream that all's at peace, 

And fpend their carelefs hours in curfed eafe,— . 

G g 2 Yea 



S52 



EMMANUEL. 



Yea, praife their ft ate, pronouncing all is right j 

Nor wake — till plungM in everlatiing night : 

Then fuddenly the images retire, 

Nor can the objefts of their blind defire 

Breathe in the burning element of fire. 

Their all is loft, and nothing left behind, 

But the dark void fpread in their fuff 'ring mind. 

As the touch'd needle trembles to the pole, 

When falfe attractions fly, — even fo the foul, 

So long afleep, when (he awakes again, 

The principle revives, that would amain 

Return to God }— -but ah ! it rauft not be, 

Eetween the foul and God there's enmity 

For ever fix'd ; and this mall fharp her pain, 

That fain (he would, but can't be friends again 3 

She would, but, — ah ! 'tis from neceffity, 

Not out of choice ' ? for ftill an enmity 

'Gainft God with fury burneth in hor breaft, 

At once wosld find, yet fly the Rock of reft : 

Thus, all the anguifn of a foul at war 

Within itfelf, for ever tortures there. 

This all their torment fums, that God is gone }— 

Then let him go, and never more be known ; 

Ah ! ftill he dwells, altho' not in their mind, 

Yet in the void his ab fence leaves behind, 

Their worft tormentor 3 could their knowledge die 

Of Kirn, anon mould end their mifery, 

And they in flames quite unconcern'd could lie. 

The hotteft hell is in this very thought, 

(Confcious that blifs alone fromTiim is brought), 

That God is loft, and never will be found 

Of them in peace, but throws his terrors round. 



EMMANUEL. 353 

Their need implores him, but implores in vain , 
For days of grace, when pall, to fouls in pain, 
Appear no more j hope never dawns again. 
Thus God is (tho' he keeps his facred throne) 
Gone in his favour, prefent in his frown j 
Gone in his pity, prefent in his pow'r ° y 
Gone in his mercy, prefent to devour ' 7 
Gone in his love, but prefent in his wrath y 
Prefent to eternize their deathlefs death. 
Such is the punidiment of lofs, and hence 
Perpetual fprings the punimment of fenfe* 

Now leave them in confummate mifery, 
Till ages numberlefs have roll'daway y 
To bring the bound that {hall their anguifti clofe^ 
The long- expected period of their woes j 
In vain they wait, in vain for ever will, 
Eternity is but beginning ftill j 
Unlimited extenfion, viewlefs view, 
Dread pointlefs circle, everlafting now : 

Alas ! thought I, is this the final ftate 
Of Fame's firft-born, now in the world fo great ? 
Mull purpled kings, from their tremendous throne? 
For all their honours, tumble headlong down ? 
And, plunged in the darkeft, deepeft hell, 
In torments, clafs'd with vileft fpectres, yell ? 
Muft thofe who, fearlefs, on the foaming flood, 
True to their country and their truft have flood, 
And conqueft with contending courage fought, 
Till bravely gain'd, tho' dearly fold and bought, 
Yet lie in chains for ever, vengeance' Have, 
Ahd ? full of fury, in their torments rave ? 

G g 3 Muft 



354 



EMMANUEL. 



Muft Warriors, after all their vicVries won, 
Yield loud applaufes for a penfive groan ? 
And, tollirig on the burning billows, lie, 
Shut up in darknefs to eternity ? 

Now weaned with ranfacking fcenes of woe, 
(Of which, at molt, we but fmall portions know), 
I ceafe to fearch ; I dare no farther go. 
Opprefs'd with fiiades, my thoughts would fain take flight, 
And fain retire from this eternal night j 
From hov'ring o'er the burning gulph below, 
My ftruggling thoughts, to a diviner flow 
Of blifs take wing \ — heav'n beauteous fpread around, 
With fpotlefs glories, in perfection found. 
All heav'n's in fong, the fong's all ecftacy - 7 
Each foul is life and rapture j ev'ry eye 
Feeds on the glories of Emmanuel's face, 
And facred perfon, full of truth and grace. 
At once I'm charm'd with the melodious voice j 
X)ejeclion now exults, my groans rejoice. 

All heav'n refounds with harmony divine, 
And all the hofts drink of the fpiced wine, 
Prepar'd by Grace, and poured out by Love, 
To glad the guefts at Glory's board above j 
With whom for ever, in his robes of ftate, 
The King of heav'n, to crown the feaft, doth fit. 

The faints whom iinners oft on earth made fad, 
In heaven, angelic company mall glad. 
HcRs of archangels, cherubs, ieraphims, 
.And all the active, ever-living flames 

Of 



EMMANUEL. 



355 



Of fpotiefs beings, and the ranfom'd throng, 

Shall mingle in one universal fong 

Of praife to him of whom the family 

Of heav'n and earth is nam'd, while kindly he 

Difplays his glory, in divineft beams, 

And pours out all his love, in living ftreams j 

At which the faints, with fouls enlarging, lie, 

And drink up draughts of immortality, 

To llrengthen them for all thofe weights of blifs, 

Which, as they (hare, ay more and more increafe, 

Such is the nature of the joys that flow 

From his right-hand, that they for ever grow. 

Day mines perpetual \ and, in ev'ry beam, 

On glad beholders boundlefs glories teem. 

All's mental ecftacy, harmonious lays, 

Cherubic notes, feraphic {trains of praife 5 

Angelic joys, raptures divinely fweet, 

Where all the glories of the Godhead meet, 

Communicable to the heirs, the fons 

Of God, who reign on high-exalted thrones, 

Thrones 'ftablilh'd on the faithfulnefs of God, 

And founded on the glorious crimfon flood 

Of Jefus Chriit's all-meritorious blood. 

There, 'mongft them all, God's well-beloved Son, 
Crown'd with the laurels of his vict'ries won, 
As King of kings, fits on his higheft throne : 
While round about the heav'nly multitude, 
(The coftly purchafe of his precious blood), 
Attend enthron'd, and call their crowns before 
This mighty Lord, whom proftr ate hofts adoje. 
His facred beams fhed bright eternal day, 
And all his faints fit baiking in his ray 3 

Beams, 



356 



EMMANUEL. 



Beam's, that an heav'n of perfect blifs impart, 
And raife ten thoufand raptures in the heart. 

They magnify his moil renowned name,. 
And emulate with feraphs in their flame j 
Yea, claim to him of nearer kin to be, 
By blood and bond, than all the hods on high. 

There brooks of honey, ftreams ecftatic, flow 
Which make the faints forget their griefs below 
They drink, and are as happy and ferene 
In foul, as they had always angels been.} 
Yea, from their life, (when Providence's maze,. 
Explain'd, thejweeteft harmony difplays), 
Songs to that Pow'r their grateful fpirits fing, 
Who fafe did thro' fo many dangers bring 
To blifs \ yea, at death's overflowing flood, 
To part the waves, their Prieft anointed flood j 
TiV obedient waves retir'd on either hand, 
And gave them entrance to the promis'd land, 
Along the 'pearl-ftraw'd. walks and banks of love 
The king's high-way to glory's courts above. 

The wife philofopher fhall ceafe t' explore 
(A work of pleafure oft purfu'd before) 
Fair nature, in her fecret Jaws and fprings, . 
Now bulled ftudying much diviner things, 
God in himfelf — Jehovah in his Son ; 
With all the fecrets of his nature mown - 7 
Perfections num'rous as the ftars above, 
And venting man-ward in a ftream of love 5 
Eternal glories, treafures never feen. 
Nor once conceiv'd, and wonders all divine : 



EMMANUEL. 



357 



Avriv'd at length, 'hove all his works, at Him, 

He is their laft, their evcrlafting theme : 

No more the creatures in their themes excel, 

While they on the Creator's fulnefs dwell : 

The index of his glory fpreads no more, 

While the great folio open lies before, 

To be for ever read, where Gabriel's loft, 

And all the rabbis of th' angelic hoft. 

There paradife is in eternal bloom j 

The fpring, the fummer, and the autumn come ^ 

Three feafons fair :~— three fairer feafons ffe «. 

A fpring of undifturb'd tranquillity j 

A fmiling fummer of fereneft joy, 

Which winter-florms mall never more annoy j 

A loaded autumn of eternal love, 

Where flow'rs and apples ftraw the fields above. 

The humble Saviour's highly honour-'d there j 
And all the ftrife is, who mall moft revere v 
The dear, divine Redeemer ; who (hall pay 
The higheft praifes to the Prince of day, 
Who days of grace and years of glory gives, 
Yea, life eternal, Gnce he ever lives. 

Emmanuel's ever dear, adored name, 
Sounds in each fong, and burns in ev'ry flame ; 
Glads ev'ry tongue, and raptures ev'ry ear, 
And doth on ev'ry forehead flamp'd appear. 

The travail of his fufPring foul he'll fee, 
And ftiall be fatisfy'd t' eternity 5 
While round about a whole exulting throng, 
Join in one gen'ral, in one grateful fong, 

T® 



355 



EMMANUEL. 



To Him who kindly did the ranfom pay, 

And made them heirs of all the blifs on high. 

TV affembly thus, the church of the firft-born, 

Triumphant reigns above the rofy morn, 

Where dawning knowledge, and the twilight thought 

Concerning God, is to the noonday brought 

Of pure intelligence, and they, (O blifs !) 

Know as they're known, and fee him as he is, 

All think as angels, all as feraphs praife, 

And fofteft numbers form their fweetefl: lays. 

If to a kingdom heaven we compare, 
Ils privileges mod amazing are : 
There ev'ry fubjecl is a king, whofe fway 
Shall, uncontroul'd, reign thro' eternity : — 
All wait about the King, — all courtiers are j — 
No ruftic fwain does diitance great debar 
From glory ) — all the King in perfon fee \ 
Which vifion is their blifs, their heav'n on high. 
If to a iky, — each faint mines as a itar, 
Or brighter {till, for fome as funs appear. 
If coronation- days moft pomp difplay, 
Eternity's one coronation-day. 
Then what mult be the total fam of blifs, 
Which faintly various metaphors exprefs ! 
An houfe, an heav'n, a kingdom, and a iky, — 
A ftate of joy, life, immortality ! 

Hold, Mufe ! — That glory fo tranfcendent ls r 
We'd blufli to own our prefent thoughts of blifs, 
When thither rapt, where heav'n more fair appears, 
Than angel-tongues could tell in human ears. 

God 



EMMANUEL, 



S59 



God is enjoy'd Jehovah, in his Son, 

Sheds all his never-fading glories down \ 

Saints, ftrengthen'd with his life-conveying rays, 

Still brighten in th' ailimilating blaze, 

And raife, with rapture on their warbling tongues, 

To the Eternal's name ecftatic fongs. 

Replete with glory, ev'ry foul o'erflows, 
And, ravinVd with eternal tranfport, glows ; 
God dwells in ev'ry breaft, and blifs unknown, 
From fuch a gueft, in living dreams runs down^ 

All's life, and light, and vifion eye to eye, 
Fruition full, communion free and nigh, 
Eternal fong and everlafting day, 
Immortal youth, and Mrength without decay 3 
Joys tranfports, raptures, pleafures all ferene, 
Unnumber'd glories, ecftacies divine j 
And fuch a blifs, (no creature knows the whole), 
Flows unconhVd while endlefs ages roll. 

Then, reader, make this matchlefs glory thine. 
And feek thy portion in this blifs divine. 
So now, farewell, till we (hall meet again, 
At the la ft day, to witnefs this great fcene ! 
A moment yet, — the fure dilemma fee,— . 
Glory or vengeance mult thy portion be. 
Two words divide the world, — the goats, the sheep : 
Know'fl; thou thy flock ? and can'it. thou carelefs fleep ? 
Two words the mingling crowds mall fep'rate far, 
Come ye, — go ye, — from Heav'n'-s tremendous bar. 
Awake in time, and ftri&ly try thy ftate 3 
This can't be done too foon, but may too late : 

For 

* 



360 EMMANUEL. 

For life's a dream, where pleafing phantoms play, 

Which we purfue through time's delufive day, 

Till, poifon'd by intoxicating £m, 

In arms of curs'd fecurity we're {lain, 

Where thoufands fleep, ftill dreaming all is well, 

Nor wake, till fcorched by the flames of hell. 

View the two fcales, — eternity in one, 
In th' other, moments fcarce obferv'd till gone. 
In mem'ry keep the laft decifive day, 
And the great fcene for ever in thine eye. 
That day approaches j— yield, and kifs the Son, 
Ere his wrath kindle, or thy day be done. 
Awake to future worlds, and live to die, 
Then die, to live to all eternity. 



FINIS. 



J, Pillans & Sons, Printers, Edinburgh. 



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